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A  SELECT  LIBRARY 


NICENE  AND  POST-NICENE  FATHERS 


OF 


THE  CHRISTIAN  CHURCH. 

TRANSLATED  INTO  ENGLISH  WITH  PROLEGOMENA  AND  EXPLANATORY  NOTES. 


VOLUMES    I.-VIl. 
UNDER   THE   EDITORIAL  SUPERVISION   OF 


PHILIP  SCHAFF,  D.D,  LL.D,  ano  HENRY  WAGE,  D.D., 

Professor  of  Church  History  in  the  Principal  of  King's  College, 

Union  Theological  Seminary,  Neiu  York.  London. 

IN  CONNECTION  WITH  A  NUMBER  OF  PA  TRISTIC  SCHOLARS  OF  EUROPE 

AND  AMERICA. 


VOLUME  XIII. 

PART  II. 

GREGORY  THE  GREAT. 

EPHRAIM  SYRUS. 

APHRAHAT. 


NEW  YORK : 

THE  CHRISTIAN  LITERATURE  COMPANY. 

OXFORD    AND    LONDON: 

PARKER  &  COMPANY. 

1898. 


Copyright,  1898, 
By  THE  CHRISTIAN  LITERATURE  COMPANY. 


^^?ITY  OF  T0«5^ 

SliOSSl 


6R 

VM5 


SELECTED   EPISTLES 


OF 


GREGORY    THE    GREAT, 

BISHOP   OF   ROME, 

(BOOKS   IX.— XIV.) 

TRANSLATED,  WITH  NOTES  AND  INDICES, 
BY    THE    LATE 

REV.    JAMES    BARMBY,   D.  D. 


GENERAL    LITERATURE 

OF 

GREGORY'S    LIFE    AND    TIMES. 


Barmby  (James),  D.D.,  Gregory  the  Great ;  part  of  "  The  Fathers  for  English  readers.**  Lond.,  1879,  S'. 

re-issue.  Lond.,  1892,  8". 

(Qy.),  Gregorius  I.,  Pope,  in  Dictionary  of  Christian  Biography,  Vol.  II.  Lond.,  1880. 

BlANCHl-GlOVlNl  (A.),  Pontificato  di  San  Gregorio  il  Grande.  Milano,  1844,  8°. 

Callias  Caryon  (A.),  Apologia  pour  S.  Gregoire  evecque  de  Rome  premier  du  nom,  autrement  dit,  Gregoire 
le  Grand  ...  a  Sedan,  1603,  sm.  8°. 

Du  Moulin  (P.),  the  Elder.     La  vie  et  religion  de  deux  bons  papes  Leon  premier  et  Gregoire  premier  ... 

Sedan,  1650,  I2"». 
Ewald  (P.),  Die  alteste  Biographie  Gregors  I.  (p.  17  of  Histor.  Aufsatze  dem  Andenken  an  G.  Waitz.) 

Hannover,  1886,  8». 

GUETTEE  (F.   R.),  La  Papaute  moderne  condamnee  par  le  Pape  Saint  Gregoire  le  Grand.   ...  Extraits  des 

ouvrages  de  St.  Gregoire  ...  Paris.,  1861,  8°. 

Joannes,  diaconus:  S.  Gregorii  Migni  vita.     (Patrol.  Lat.  ed.  Migne,  tom.  75,  col.  59.)  Paris.,  1849,  8°. 

Lau  (G.  J.  T.),  Gregor  I.  der  Grosse  nach  seinem  Leben  und  seiner  Lehre  geschildert.  Leipzig,  1845,  8°. 

Leblanc  (H.  J.),   Utrum  B.  Gregorius  Magnus   litteras  humaniores  et  ingenuas  artes   odio  persecutus   sit 

disputationem  proponebat ...  H.  J.  L.  Parisiis,  1852,  S". 

LuzARCHE  (V.)  [Editor],  Vie  du  Pape  Gregoire  le  Grande.     Legende  franfaise  [en  vers].     Publiee  pour  la 

premiere  fois  par  V.L.  Tours,  1857,  8°. 

Maggio  (G.),  Prolegomeni  alia  storia  di  Gregorio  il  Grande  e  de'  suoi  tempi.  Prato,  1879,  8°. 

Maimbourg  (L.),  Histoire  du  Pontificat  de  S.  Gregoire  le  Grand.  Paris,  1686,  4"". 

Paulus,  diaconus  Aquileiensis  dictus  Winfridus :    S.  Gregorii  Magni  vita  auctore   Paulo  diacono  monacho 

Cassinensi      (Patrol.  Lat.  ed.  Migne,  tom.  75,  col.  41.)  Paris.,  1849,  8". 

Pfahler  (G.),  of  EUwangen.     Gregor  der  Grosse  und  seine  Zeit.     Bd.  I.     [No  more  published.] 

Frankfurt  am  Main,  1852,  S". 

PlNGAUD  (L.),  La  politique  de  Saint  Gregoire  le  Grand.     These  ...  Paris.  Paris,  1872,  8". 

Pozzo  (F.  dal),  Istoria  della  vita  e  del  pontificato  di  S.  Gregorio  Magno  Papa  ...     Con  un  ragionamento  sopra 

gli  studi  ecclesiastici.  Rome,  1758,  4». 

Sainte-Marthe  (Denys  de),  Histoire  de  S.  Gregoire  le  Grand,  ...  Tiree  principalement  de  fes  Ouvrages. 

a  Rouen,  1697,  4' 

Saxton  (Rev.  A.  J.),  Saint  Gregory  the  Great  (Penny  Biographical  series).  Lond.  [1892],  8". 

SiMROCK  (C.)  [Editor],  Eine  schone  merkwurdige  Historic  des  heiligen  Bischofs  Gregorius  auf  dem  Stein 

genannt.  Berlin  [1838?),  8». 

Snow  (T.  B.),  abbot  of  St.  Mary's,  Liverpool.     St.  Gregory  the  Great.     His  work  and  his  spirit.     (Heroes 

of  the  Cross.)  Lond.,  1892,  8*. 

Stute  (J.  P.),  Gregorius  Magnus  Papa  Lutheranus;    sive  Der  Lutherische  Pabst.     Contra  Papistas,  imprimis 

Monachos  Parienses  Ordinis   S.  Benedicti,   S.  Marthe,  Bellarminum,  ...  aliosque  ex   S.   Gregorii   libris 

et  epistolis  vindicatus  ...  Lipsiae,  1715,  4". 

Welin  (L.  G.),  Hesp.:  Legend  om  Pafven  Gregorius  den  Store.    Praes.  J.  H.  Schroder.     Stockholm,  1848,  8". 

WiGGERS  (G.  F.),  De  Gregorio  Magno  ejusque  placitis  anthropologicis  commentatio  prior  [—  posterior]. 

Rostochii,  183S — 40,  4*. 
Zyps  (F.  vander),  Sanctus  Gregorius  Magnus  ...  ex  ...  Dei  familia  Benedictina  oriundus  ...  Ipris,  1610,  8". 


REGULA    PASTORALIS. 


IMPORTANT   MSS. 

1.  Troyes  504.     End  of  the  6th  or  beginning  of  the  7th  cent.     In  uncials  and  majuscules.     Formerly  in  the 

libraiy  of  the  College  des  Oratoriens  de  Troyes.     (Migne,  no.  I.) 

2.  Corvey  no.  93.     (Codex  Corbeiensis,  Migne,  no.  2.)     [The  library  at  Corvey  has  now  been  dispersed.] 

3.  Chartres  65  (6.)  of  the  9th  cent.     (St.  Pere.) 
4-6.  St.  Gallen  216— 217,  219.     All  of  the  9th  cent 

7.  St.  Germain  12260.  of  the  9th  cent. 

8.  St.  Germain  12261.  of  the  9th  cent. 

9.  Laon  187.  of  the  9th  or  loth  cent.     (St.  Vincent.) 

10.  Oxford,  Bodl.  Laud  misc.  263.  of  the  9th  or  loth  cent. ;  (probably  the  loth). 

11.  Codex  Belvacensis,  written  about  the  middle  of  the  lOth  cent.     (Migne.) 

12.  Rouen  500  (A.  260.)  of  the  nth  cent.     (Cathedrale  de  Rouen.) 

13.  Chartres  114  (62.)  of  the  12th  cent.     (Chapitre.) 

14.  Rouen  501  (A.  368.)  of  the  12th  cent.     (St.  Ouen  de  Rouen.) 

15.  Troyes  752.  of  the  1 2th  cent.     (Clairvaux.) 

16.  Oxford,  Bodl.  Hatton  20.     In  English  minuscule  of  the  loth  cent. ,  containing  the  Anglo-Saxon  version 

made  by  King  Alfred.     It  formerly  belonged  to  Worcester  [cathedral]. 

EDITIONS. 

1.  ...  lib'  Regule  pastoral'.  [Ulric  Zell?  Cologne,  1470?]  4°. 

2.  ...  liber  regule  pastoral',  [M.  Flach  :  Strasburg,  1475  ?]40. 

3.  ...  liber  cure  pastorali*.  n.  pi.  1482,  8". 

4.  Padoralis.  Venetiis  per  Hier.  de  Paganinis,  1492,  4°. 

5.  Paflorale.  Argentine,  1496,  4". 

6.  Paflorale.  in^vrbe  Bafi'h'enfi  (Mich.  Furter)  1496,  4°. 

7.  Liber  cure  paftoralis  ...       Parrhisiis  per  Vdalricu'  gering  &  Magiftru'  Berchtoldu'  renbolt  focioru',  1498,  4°, 

8.  in  Gregorii  Magni  opera,  beneficio  Bertholdi  Renbolt.  In  edibus  J.  Parvi  :  Parrhisiis,  15 18,  fol. 

9.  Do.         ed.  Franc.  Regnault.  Rothowiagi  (Paris),  I52r,  fol. 

10.  Pastoralis  diui  Gregorii ;  At  fol.  cciii.  of  Opera  ...  Paris.,  ex  officina  Claudii  Chevalon,  1523,  fol. 

11.  /«  opera  ...  1533,  foU 

12.  Do.  Basil.,  1550. 

13.  Do.         cura  Huldrici  Coccii.  Basil.,  ap.  Froben.  1564,  fol. 

14.  Pastoralia  ;  at  col.  869,  torn.  I.  of  Opera  ...  ed.  Toannes  Gillotius  Campanus.  Paris.,  1571,  fol. 

15.  Pastoralis;  at  fol.  2,  tom.  II.  of  opera,  Antverpiae.  1572,  fol. 

16.  [another  ed.  of  no.  14.]  Paris.,  1586. 

17.  Liber  pastoralis  curae  ;  at  p.  143,  tom.  III.  of  opera  ...  ed.  Petrus  Tossinianensis  episc.  Venusinus. 

Romae,  ex  typis  Vaticanis,  1588-93,  fol. 

18.  in  Opera,  Sixti  V.  ...  jussu  emendata  ...  [by  R.  Rodulphus,  bp.  of  Venosa.]  Pa  is.,  \(o$,  fol. 

19.  in  Opera  ...  Romae,  161 3,  8°. 

20.  Do.  Diac',  1615. 

21.  Do.        emendata  ...  [by  P.  Rodulphus].  Antve.pioe,  1615,  fol. 

22.  Do.  Paris.,  1619. 

23.  ...  Cura  Pastoralis  ...  opera  ...  Matthiae  Abbatis  Admentensis  .,.  in  banc  fonnam  recusa.     Monaci,  1622,  12°. 

24.  De  cvra  pastorali  liber  ver^  aureus,  accurate  emendatus  ...  h  Vet.  MSS.  ...  ab  eximijs  aliquot  Acad.  Oxoni- 

ensis  theologis  ;  editus  a  leremia  Stephano  ...  Londini,  1629,  8°. 

25.  Liber  pastoralis  curse  ;  at  p.  169  of*  Septem  tubse  orbis  Christiani  ...  ,  opera  J.  M.  Horstii  ...  ' 

Colonise  Agrippinse,  1635,  4°. 


REGULA   PASTORALIS.  vii 

26.  in  Opera.  Paris.,  1640, 

27.  Do.         ed.  Petr.  Gussanvillaeus.  Paris.,  1675,  fol 
2S.  Regulse  pastoralis  liber;  at  col.  i — 102  of  torn.  IT.  of  opera  ...  studio  &  labore  monacliorum  ord.  Sancti 

Benedicti  e  congr.  S.  Mauri  ...  Par.,  1705,  fol 

29.  ...  Regulre  pastoralis  liber  ...  juxta  editionem  Parisiensium  Monachorum  Ord.  S.  Benedicti  per  B.  Campag 

nolam  ...  emendatus,  variisque  lectionibus  illustratus  .  Veronje,  1739,  12", 

30.  in  Opera  ed.  GalliccioUi.  Venetiis,  1768 — 76,  4' 

31.  Reguloe  pastoralis  liber ;  in  torn.  13  of  *  Sanctae  ...  catholicae  ecclesiae  dogmatum  et  monim  ex  selectis 

veterum  patrum  operibus  Veritas  demonstrata,  &c.'     By  A.  M.  Cigheri.  Florentias,  1791,  4' 

32.  —  [another  ed.]  in  vol.  I.  of  Biblio-theca  Pastoralis  .«  Oeniponte,  1845,  ^2", 

33.  —  Novam  editionem  curavit  E.  W.  Westhoff.  -  Monasterii  Westplialorum,  1846,  8". 

34.  —  [another  ed.]  col.  13,  torn.  III.  of  opera  in  Migne's  Patrologia,  torn.  75 — 9.  Parisii.s,  1849,  la.  8", 

35.  —  [another  ed.]  Roniae,  1849,  12", 

36.  —  [another  ed.]  Ex  Benedictinorum  recensione.    Praemissa  est  vita  S.  Gregorii  a  Paulo  Diacono  conscripta, 

[Edited  by  G.  Leonhardi]  Lipsiae,  1873,  8' 

37.  —  [another  ed.]  in  vol.  20  of  *  Sanctorum  Patrum  opuscula  selecta.     Edidit  ...  H.  von  Hurler. 

Oeniponti,  1874—85,  16". 

38.  S.  Gregorii  Magni  Regulae  Pastoralis  Liber.    S.  Gregory  on  the  Pastoral  charge  ;  the  Benedictine  text,  with 

an  English  translation  by  ...  11.  R.  Bramley.  Oxford,  1874,  8° 

38*.  The  book  of  Pastoral  rule,  and  selected  epistles,  of  Gregory  the  Great,  bp.  of  Rome  ;  transl. ,  with  introduc 

tion,  notes,  and  indices,  by  the  Rev.  J.  liarmby,  D.D.    (Pt.  I.)  (A  select  library  of  Nicene  and  post-Nicene 

fathers  of  the  Christian  Church.     2nd  Sen,  vol.  XII.)  Oxford  &  New  York,  1895,  la. 

39.  King  Alfred's  West-Saxon  Version  of  Gregory's  Pastoral  Care.     With  an  English  translation.     Edited  for 

the  Early  English  Text  Society,  by  H,  Sweet.  Lond. ,  1871,  2,  8°, 

40.  Le  Livre  de  S.  Gregoire  le  Grand  ...  du  soin  et  du  devoir  des  pasteurs.  ...  Nouvelle  traduction  [by  J.  le  C 

C.  de  S.  ...,  i.e.  Jean  Le  Clerc,  Cure  de  Soisy.]  Paris,  1670,  8° 

41.  Die  Pastoralschriften  des  hi.  Gregor   des   Grossen  und  des  hi.  Ambrosius  von  Mailand,  iibersetzt  von 

C.  Haas.  Tiibingcn,  1862,  8°, 

42.  II  libro  della  Regola  Pastorale  di  S.  Gregorio  Magno  volgarizzamento  inedito  del  secolo  xiv.,  tratto  da 

un  Manoscritto  della  Biblioteca  Ambrosiana  da  A.  Ceruti,  ...  Milano,  1869,  8°. 

[Amongst  Rawlinson's  MSB.  in  the  Bodleian  [MS.  Rawl.  D.  377,  fol.  86]  are  2  specimen   leaves  of  an 
edition,  giving  the  Latin  text,  with  King  Alfred's  translation,  designed  by  E.  Thwaites  ; 

Oxford?  c.  1700,  4".] 

LITERATURE. 

Dewitz  (A.),  Untersuchungen  iiber  Alfreds  des  Grossen  west-sachsische  Ubersetzung  der  "Cura  pastoralis" 
Gregors  und  ihr  Verhaltnis  zum  Originale.     Inaug.-Diss.  ...  Breslau.  Bunzlau,  1889,  8°. 

Fleischhauer  (K.  W.),  Ueber  den  Gebrauch  des  Conjunctivs  in  Alfred's  altenglischer  Uebersetzung  von 
Gregor's  Cura  Pastoralis.     Inaug.-Diss.  ...  Gottingen.  Gottingen,  1885,  8°. 

GiESCHEN  (K.  L.),  Die  Charakteristischen  Unterschiede  der  einzelnen  Schreiber  im  Hatton  MS.  der  Cura 
Pastoralis.     Inaug.-Diss.  ...  Greifswald.  Greifswald,  1887,  8°. 

Glossarium  zum  Werke  des  heil.  Gregorius  :  Liber  regulae  pastoralis,  aus  einer  Handschrift  des  zehnten 
Jahrhunderts  in  der  Stiftsbibliothek  zu  St.  Florian,  aus  geschrieben  von  F.  Kurz.  Aus  dem  xxxvii.  Bde  der 
Jahrbucher  der  Literatur  besonders  abgedruckt.  Wien,  1827,  8°, 

Wack  (Gustav),  Uber  das  Verhaltnis  von  Konig  Aelfreds  Ubersetzung  der  Cura  Pastoralis  ...  zum  Originale. 
Inaug.-Diss.  ...  Greifswald.  Greifswald,  1889,  8*. 


REGISTRUM    EPISTOLARUM.. 
IMPORTANT   MSS. 

1.  Cologne  92,  of  the  8th  cent.     Held  by  Ewald  to  be  the  best  of  all  the  MSS. 

2.  St.  Petersburg  6  F.   i.  7.     (Formerly  at  Corvey;   then  at  St.  Germain-des-Pr^s.)  8th  cent.     The  first  in 

the  list  of  MSS.  given  by  Migne. 

3.  Berlin  theol.  322.  of  the  9th  cent. 

4.  Dusseldorf  B.  79.  of  the  9th  cent. 

5.  Munich  14641.  of  the  9th  cent. 

6.  Paris  1 1674.  (St.  Germain  282.)  of  the  9th  cent. 
.7.  Vienna  934.  of  the  9th  cent. 

8.  The  Escurial  d.  I.  I.  (the  Codex  Emilianus).     Written  in  West-Gothic  minuscule,  and  finished  in  992. 

9.  Bamberg  601.  of  the  loth  cent. 

10.  Cologne  94.  of  the  loth  cent. 

11.  Paris  2279.     (Formerly  in  the  library  of  St.  Martial  de  Limoges  ;)  of  the  lOth  cent. 

12.  St.  Gallen  670.  of  the  loth  cent. 

13.  Trier  171.  of  the  loth  cent. 

14.  Monte  Cassino  71.     Written  in  a  Lombardic  hand  of  the  end  of  the  llth  cent. 

15.  Wolfenbiittel  155.  (75.)  of  the  nth  cent. 

16.  Cologne  95.  of  the  12th  cent. 

17.  Vatican  619.  of  the  I2th  cent. 

EDITIONS. 

1.  Liber  Ep'larum  beati  Gregorii  Pape  ...  (Angustae  Vindel.,  G.  Zainer,  c.  1472)  fol. 

2.  Ev)iftole  ex  Regiftro  :  (cum  vita  Gregorii  praefixa).  Venetiis  per  Laz.  Soardum,  1505,  fol. 

3.  Do.  Parisiis,  1508,  4°. 

4.  in  Gregorii  Magni  opera,  beneficio  Bertholdi  Renbolt.  In  edibus  J.  Parvi :  Parrhisiis,  15 18,  fol. 

5.  Do.  ed.  Franc.  Regnault.  Rothomagi  (Paris),  1521,  fol. 

6.  ...  epiftole  ex  Regiftro  fa'cti  Gregorii  pape ;  At  fol.  ccclvi.  of  Opera  ... 

Paris.,  ex  officina  Claudii  Chevalon,  1523,  fol. 

7.  Do.  1533.  fol. 

8.  Registrum  Epistolarum.  Lugduni,  1539,  40. 

9.  Do.  ed.  Guillart.  Paris.,  1542,  fol. 

10.  in  Opera  ...  tom.  II.  Basil,  1550. 

11.  in  Opera  ...  cura  Huldrici  Coccit.  Basil,  ap.  Froben.,  1564,  fol. 

12.  Epiftolge  ex  Regiftro ;  col.  433—825  of  Vol.  IL  of  Opera  ...  ed.  loannes  Gillotius  Campanus. 

*  Paris.,  1571,  fol. 

13.  Registrum  Epistolarum.  Venetiis,  1571. 

14.  Epistolae  ex  Registro  ;  fol.  168^  of  Vol.  IL  of  Opera,  Antverpiae,  1572,  fol. 

15.  Do.  Venetiis,  1583. 

16.  [another  ed.  of  No.  12].  Paris.,  1586. 


REGISTRUM   EPISTOLARUM. 


17.  Registrum  Epistolarum  ;  Vol.  IV.  of  Opera  ...  ed.  Petnis  Tossinianensis  episc.  Venusinus. 

Romae,  ex  typis  Vaticanis,  1588—93. 
iS.  in  Opera,  Sixti  V.  ...  jussu  emendata  ...  [by  R.  Rodulphus,  bp.  of  Venosa],  Paris.,  1605,  fol. 

19.  in  Opera  ...  Romas,  1613,  8°. 

20.  Do.  Duaci,  16 15. 

21.  Do.  emendata  ...  [by  P.  Rodulphus.]  Antverpiae,  1615,  fol. 

22.  Do.  Paris.,  ^619. 

23.  Do.  Paris.,  1640. 

24.  Epistolse;  col.  1027,  Vol.  V.  Conciliorum,  studio  Ph.  Labbei  et  G.  CossartiL  Paris.,  1671,  fol. 

25.  in  Opera  ...  ed.  Petr.  Gussanvillaeus,  torn.  II.  pp.  359 — 1150.  Paris.,  1675,  fol. 

26.  Do.    ...  studio  &  labore  monachorum  ord.  Sancti  Benedict!  i  congregatione  Sancti  Mauri  ...  torn.   II., 

col.  477—1317.  Par.,  1705,  fol. 

27.  in  Opera  ...  ed.  Gallicciolli,  torn.  7 — 9.  Venetiis,  1768—76,  4°. 

28.  in  Opera  ...  torn.  75—79  of  Migne's  Patrologia,  tom.  IIL,  col.  441.  Parisiis,  1849,  la.  8°. 

29.  Gregorii  I.  papae  Registrvm  epistolarvm.     Tomi  I.  pars  I.  Liber  1. — iv.     Edidit  Pavlvs  Ewald.     Tomi  I. 

pars  II.  Libri  v. — vii.  Tomi  II.  partes  I.,  II.  Libri  viii. — xiv.    Post  Pavli  Ewaldi  obitvm  edidit  Lvdovicvs 
M.  Hartmann.     (Mon.  Germ.  Hist. — Epistolarum  tomi  I.,  II.)  Berl.,  1887—95,  4°. 

30.  —  ;  Uebersetzt  ...  von  M.  Feyerabend.    6  vols.  Kempten,  1807 — 9. 

[See  also  no.  38*  in  list  of  editions  of  "  Cura  Pastoralis.'T 

The  text  in  Migne's  ed.  is  a  reprint  of  the  edition  by  the  monks  of  St.  Maur,  of  1705. 

By  far  the  best  edition  of  the  Epistolae  yet  attempted  is  that  begun  by  Ewald,  who  died  after  editing 
pt.  I.,  bks.  I. — IV.    The  work  is  being  continued  on  the  same  scale  by  L.  M.  Hartmann. 

LITERATURE. 

Antonii  Dadini  Alteserrae  Antecessoris  Tolosani,  Notse  et  observationes  in  xii.  libros  epistolarum  B.  Gregorii 
papae...  Tolosoe,  1669,  4°. 

Baumgarten  (P.  M.),  Ueber  eine  Handschrift  der  Briefe  Gregors  I.     [B.  M.,  King's  libr.  6,  C.  x.]     (Neues 
Archiv  d.  Gesselsch.  f.  ii.  deutsch.  Gesch.  xv.,  1890,  p.  60.) 

Bembus  (MatthEcus),  Pastor  vigilans:  sive  arsregendi  animas  ex  epistolis  D.  Gregorii  Magni  excerpta  ... 

Colon.  1618,  8". 

Ewald  (P.),  Studien  zur  Ausgabe  des  Registers  Gregors  I.     (Neues  Archiv,  iii.,  1878,  pp.  433—625.) 

Hartmann  (L.  M.),  Ueber  zwei  Gregorbriefe.     (Neues  Archiv,  xvii.,  1892,  p.  193,) 

Zur  Chronologie  der  Briefe  Gregors  I.     ( xv.,  1890,  p.  411.) 

Zur  Orthographie  Papst  Gregors  I.     ( xv.,  1890,  p.  529.) 

Jaffe  (Ph.)  [Editor].    S.  Gregorius  I.,  ed.  P.  Ewald  :  pp.  143—219,  of  vol.  I.,  and  p.  738  of  vol.  II.,  of  Regesta 

pontificum  Romanorum,  ed.  P.  Jaffe.  Lipsiae,  1885,  6,  4''. 

James  (Thomas),  Vindicise  Gregorianse,  seu  restitutus  innumeris  pasne  locis  Gregorius  ex  variis  MSS.  vt  magno 

labore,  ita  Singular!  fide  collatis.  Genevae,  1625,  4°. 

Kellet  (F.  W.),  Pope  Gregory  the  Great  and  his  relations  with  Gaul.     (Cambridge  historical  essays.) 

Lond.  1889,  8°. 
Lampe  (Fel.),  Qui  fuerint  Gregorii  Magni  papae  temporibus  in  imperii  Byzantini  parte  occidental  exarchi  et 

qualia  eorum  iura  atque  officia.     Diss.  ...  Berlin.  Berlin,  1892,1a.  8'. 

Maasen  (F.),  Ueber  eine  Sammlung  von  Schreiben  Gregors  I.     u.  Verordnungen  der  Kaiser  u.  Konige. 

Wien,  1877,  8». 
Mommsen  (Th.),  Zu  den  Gregorienbriefen.     (Neues  Archiv,  xvii.,  1892,  p.  189.) 

Pflugk-Harttung  (J.  v.),  Papst  Gregor  d.  Gr.     (Miinchener  allgem.  Zeitung,  1888.     Beilage  no.  209—215.) 
Savini  (F.),  Se  il  Castrum  Aprutiense  delle  lettere  di  s.  Gregorio  Magno  fu  I'odiema  Teramo  e  se  la  voce 

Aprutium  servi  nel  primitivo  medio  evo  a  denominare  la  citti  di  Teramo,  ovvero  solo  il  suo  territorio. 

(Archivio  storico  Italiano  Ser.  v.  tom.  X.  1892,  p.  3.) 
Wisbaum  (W.),  Die  wichtigsten  Richtungen  und  Ziele  der  Thatigkeit  des  Papstes  Gregors  des  Grossen.    Inaug. 

Diss.  ...  Bonn.  Koln  (1884),  8». 

WoLFSGRUBER  (C.),  Die  vorpapstliche  Lebensperiode  Gregors  d.  Gr.  Nach  seinen  Briefen  Dargestellt.  Progr.  ... 

Schotten.  Wien,  1886,  4°. 

Gregor  der  Grolze  ...  Saulgau,  1890,  8". 

WoLLSCHACK  (Th.),  Die  Verhaltnisse  Italiens,  insbesondere  des  Langobardenreichs,  nach  dem  Briefwechseb 

Gregors  I.     Progr.  ...  Horn.  Horn,  1888,  4°. 


BOOK    IX. 


EPISTLE   I. 

To  Januarius,  Bishop  of  Caralis  {Ca^Uari). 

Gregory  to  Januarius,  &c. 

The  preacher  of'Ahiiighty  God,  Paul  the 
apostle,  says.  Rebuke  not  an  elder  (i  Tim.  v.  i). 
But  this  rule  of  his  is  to  be  observed  in  cases 
where  the  fault  of  an  elder  does  not  draw- 
through  his  example  the  hearts  of  the  younger 
into  ruin.  But,  when  an  elder  sets  an  example 
to  the  young  for  their  ruin,  he  is  to  be  smitten 
with  severe  rebuke.  For  it  is  written,  Ye  are 
all  a  snare  to  the  yowig  (l^zx.  xlii.  22).  And 
again  the  prophet  says,  71ie  sinner  being  an 
hundred  years  old  is  accursed  (Isai.  Ixv.  20). 
But  so  great  wickedness  has  been  reported  to 
us  of  thy  old  age  that,  unless  we  were  humanely 
disposed,  we  should  smite  thee  with  a  definitive 
curse.  For  it  has  been  told  me  that  on  the 
Lord's  day,  before  celebrating  the  solemnities 
of  mass,  thou  wentest  forth  to  plough  up  the 
crop  of  the  bearer  of  these  presents,  and  after 
ploughing  it  up  didst  celebrate  the  solemnities 
of  mass.  Also,  after  the  solemnities  of  mass 
thou  didst  not  fear  to  root  up  the  landmarks 
of  that  possession.  What  punishment  ought 
to  follow  such  deeds  all  who  hear  of  them 
know.  We  had,  however,  been  in  doubt  as  to 
so  great  perversity  in  thee  as  this;  but  our  son 
Cyriacus  the  abbot  %  having  been  questioned 
by  us,  declared  that  when  he  was  at  Caralis 
he  knew  it  to  be  the  case.  And,  seeing  that 
we  still  spare  thy  gray  hairs,  bethink  thee  at 
length,  old  man,  and  restrain  thyself  from  such 
levity  of  behaviour,  and  perversity  of  deeds. 
The  nearer  thou  art  approaching  death,  the 
more  careful  and  fearful  oughtest  thou  to 
become.  And  indeed  a  sentence  of  punish- 
ment had  been  launched  against  thee;  but, 
since  we  know  thy  simplicity  accompanying 
thy  old  age,  we  meanwhile  hold  our  peace. 
Those,  however,  by  whose  advice  thou  hast 
done  these  things  we  decree  to  be  excommu- 
nicated for  two  months ;  but  so  that,  if  within 
the  space  of  two  months  anything  should 
happen  to  them  after  the  manner  of  humanity 
they  be  not  deprived  of  the  blessing  of  the 
viaticum.  But  do  thou  henceforth  be  cautious 
to  stand  aloof  from  their  counsels,  lest,  if  thou 


*  See  V.  2,  note  i. 


be  their  disciple  in  evil  whose  master  thou 
oughtest  to  have  been  in  good,  we  no  longer 
spare  either  thy  simplicity  or  thy  old  age. 

EPISTLE   XL 

To  ViTALis,  Guardian  {Defensoreni)  of 

Sardinia. 

Gregory  to  Vitalis,  &c. 

What  we  have  learnt  about  our  brother  the 
bishop  Januarius  the  bearers  of  these  presents, 
as  well  as  the  copies  of  our  letters,  will 
sufficiently  inform  you  ;  and  so  let  thy  Ex- 
perience judiciously  carry  into  effect  the 
excommunication  which  we  have  decreed  to 
be  pronounced  on  his  perverse  counsellors, 
that  they  may  learn  by  falling  not  to  walk 
unwarily. 

Moreover,  we  have  sent  back  by  Redemptus 
the  guardian  {defe/isorem),  the  bearer  of  these 
presents,  the  wheat  which  had  been  sent  to  us 
under  the  name  of  a  present.  Let  thy  ex- 
perience see  that  neither  thou  nor  he  who 
brought  it  presume  to  partake  of  anything 
out  of  it  as  a  bounty  %  but  restore  the 
whole  of  it  without  abatement  to  the  several 
persons,  or  to  all  of  them  together,  and  send 
me  their  receipts  for  the  value ;  for,  should 
I  ascertain  that  anything  has  been  done  other- 
wise than  as  I  direct,  I  will  visit  the  offence 
with  no  slight  severity. 

EPISTLE  III. 

To  Januarius,  Bishop  of  Caralis 
{Cagiiari). 

Gregory  to  Januarius,  &c. 

The  most  distinguished  lady  Nereida  has 
complained  to  us  that  your  Fraternity  does 
not  blush  to  exact  from  her  a  hundred  solidi 
for  the  burial  of  her  daughter,  and  would  bring 
upon  her  the  additional  vexation  of  expense 
over  and  above  her  groans  of  sorrow.  Now, 
if  the  truth  is  so,  it  being  a  very  serious  thing 
and  far  from  a  priest's  office  to  require  a  price 
for  earth  that  is  granted  to  rottenness,  and  to 
wish  to  make  profit  out  of  another's  grief,  let 
your  Fraternity  refrain  from  this  demand,  and 
be  no  more  troublesome  to  her,  especially  as 
she   tells   us   that  Hortulanus,  to  whom   she 


Inpretio  commodi.    On  commodum,  see  I.  44,  p.  90,  note  4. 


VOL.  XIII. 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


asserts  she  bore  this  daughter,  had  formerly 
been  munificent  to  your  Church  in  no  small 
degree.  Now  as  to  this  abuse,  we  ourselves, 
after  we  had  by  God's  permission  acceded 
to  the  dignity  of  the  episcopate,  forbade  it 
entirely  in  our  Church,  and  by  no  means 
permitted  the  evil  custom  to  be  taken  up 
anew,  remembering  that,  when  Abraham  de- 
manded for  a  price  a  sepulchre  for  the  burial 
of  his  wife's  body  from  the  sons  of  Emor,  that 
is  from  Ephron  the  son  of  Seor,  the  latter 
refused  to  accept  a  price,  lest  he  should  appear 
to  have  made  profit  out  of  a  corpse  (Gen.xxiu.). 
If  then  a  man  that  was  a  pagan  shewed  such 
great  consideration,  how  much  more  ought  we, 
who  are  called  priests,  not  to  do  this  thing  ? 
Wherefore  I  admonish  you  that  this  abuse, 
which  comes  of  avarice,  be  not  ventured  on 
any  more,  even  in  the  case  of  strangers.  But, 
if  at  any  time  you  allow  any  one  to  be  buried 
in  your  Church,  and  the  parents,  relations,  or 
heirs  of  such  person  should  of  their  own 
accord  wish  to  offer  something  for  lights,  we 
do  not  forbid  it  to  be  accepted.  But  we 
altogether  forbid  anything  to  be  asked  for  or 
exacted,  this  being  a  very  irreligious  pro- 
ceeding, lest  (which  God  forbid)  the  Church 
should  haply  be  spoken  of  as  venal,  or  you 
should  seem  to  take  joy  in  men's  deaths,  if  you 
endeavour  in  any  way  whatever  to  seek  profit 
out  of  their  corpses. 

With  regard  to  other  cases  included  in  the 
petition  of  the  aforesaid  Nereida,  we  exhort 
thee,  if  possible,  to  settle  them  by  an  amicable 
arrangement,  or  certainly  not  to  omit  sending 
an  instructed  person  to  the  court,  deputed  by 
us,  for  which  purpose  we  have  sent  to  your 
parts  Redemptus  our  guardian  (de/ensorem), 
the  bearer  of  these  presents,  that  he  may 
compel  the  parties  to  appear  for  trial,  and 
carry  out  with  summary  execution  what  may 
be  adjudged. 

EPISTLE  IV. 

To  Januarius,  Bishop  of  Caralis 
(Cag/iari). 

Gregory  to  Januarius,  a  Bishop  of  Sardinia. 

We  knew  before  the  letter  of  your  Fraternity 
reached  us  what  our  enemies  had  effected  in 
Sardinia.  And,  having  for  some  time  feared 
that  this  would  be  so,  we  now  groan  with  you 
on  what  we  foresaw  having  come  to  pass. 
But,  if  attention  had  been  paid  to  what  we 
wrote  to  our  most  excellent  son  Gennadius  3, 
as  well  as  to  yourself,  telling  you  that  this 
would  be  so,  the  enemy  would  either  not  have 
come  into  your  regions,  or,  when  they  came, 


3  Gennadius  was  Exarch  of  Africa 


they  would  have  incurred  the  danger  which 
they  have  caused.  Even  now,  then,  let  what 
has  happened  sharpen  your  vigilance  for  the 
future.  For  we,  too,  by  no  means  omit  what- 
ever we  are  able  to  do  for  good,  the  Lord 
helping  us. 

Know,  moreover,  that  the  abbot*  whom, 
now  a  considerable  time  ago,  we  sent  to 
Agilulph,  has  by  the  mercy  of  God  arranged 
a  peace  with  him,  so  far  as  was  directed  in 
writing  by  the  most  excellent  Exarch.  And 
so,  till  such  time  as  the  agreements  for  the 
confirmation  of  this  peace  shall  be  drawn  up, 
lest  perchance  our  enemies  during  the  present 
delay  should  be  inclined  to  corne  again  into 
those  parts,  do  you  cause  watches  of  the  walls 
to  be  kept  up,  and  careful  attention  given  in 
all  places.  And  we  trust  in  the  power  of  our 
Redeemer  that  the  incursions  or  plots  of  our 
adversaries  will  not  injure  you  anew. 

As  to  your  saying  in  your  letter  that  many 
persons  lay  complaints  against  you  before  us, 
this  is  true  ;  but  among  various  things  nothing 
has  distressed  us  so  much  as  what  our  most 
beloved  son,  the  abbot  Cyriacus,  has  reported 
to  us  ;  namely,  that  on  the  Lord's  day  before 
mass  you  caused  a  crop  of  corn  to  be  ploughed 
up  in  the  field  which  is  in  the  possession  of 
Donatus,  and,  as  if  that  were  not  enough,  went, 
after  the  sacrifice  was  finished,  in  person  to  the 
place,  and  dug  up  the  boundaries  5.  For  this 
reason  I  exhort  thee  to  consider  with  anxious 
attention  the  office  which  thou  bearest,  and  to 
avoid  entirely  whatever  may  injure  thy  reputa- 
tion or  thy  soul,  and  let  no  one  persuade  thee 
to  do  the  like  again.  For  know  that  thou 
hast  not  undertaken  the  care  of  earthly  things, 
but  the  leadership  of  souls.  On  this,  there- 
fore, thou  oughtest  to  fix  thy  heart,  thy 
anxiety,  thy  entire  devotion,  and  to  give  thy 
diligent  thought  to  the  winning  of  souls,  that 
when  thou  shalt  render  to  the  Lord  at  His 
coming  the  talents  that  He  has  delivered  to 
thee  multiplied,  thou  mayest  be  counted 
worthy  to  receive  from  Him  the  fruit  of 
retribution,  and  to  be  exalted  among  His 
faithful  servants  in  eternal  glory.  Know, 
however,  that  what  I  now  say  in  the  way  of 
reproach  or  blame  comes  not  from  asperity, 
but  from  brotherly  love,  since  I  desire  thee 
to  be  found  a  priest  before  Almighty  God, 
not  in  name  only,  which  tends  only  to  punish- 
ment, but  also  in  desert,  which  looks  to 
recompense.  For,  we  being  one  member  in 
the  body  of  our  Redeemer,  as  I  am  rent 
asunder  in  thy  fault,  so  also  am  I  rejoiced  in 
thy  good  conduct. 


4  Probably  the  Abbot  Probus.     See  IX.  43,  q 

5  See  also  IX.  i. 


EPISTLE   VI. 


Furthermore,  with  regard  to  your  desire  that 
we  should  depute  a  person  from  our  side  (a 
nostra  latere),  to  whom  you  may  communicate 
in  detail  the  cases  that  are  to  be  referred 
to  us,  write  whatever  you  will  to  our  most 
beloved  son  Peter  and  to  Theodore  the 
counsellor  {consi/iario),  that,  when  it  has  been 
communicated  to  us  through  them,  whatever 
reason  may  commend  may  be  settled,  the 
Lord  revealing  the  way.  Moreover,  concern- 
ing our  brother  and  fellow-bishop  Marinianus^, 
cognizance  will  be  taken,  when  peace  with  the 
aforesaid  xAgilulph  shall  have  been  fully  con- 
firmed, and  whatever  the  order  of  reason  may 
dictate  will  be  done. 

EPISTLE  V. 
To  MAkcELLus,  Pro-consul  of  Dalmatian. 

Gregory  to  Marcellus,  &c. 

We  have  received  the  letter  of  your  Great- 
ness, in  which  you  speak  of  having  incurred 
our  displeasure,  and  of  your  wish  to  be  in 
favour  with  us  through  direct  satisfaction.  And 
indeed  we  have  heard  such  things  of  your 
Greatness  as  ought  never  to  have  been  com- 
mitted by  a  faithful  man.  For  all  assert  that 
you  are  the  author  of  all  that  great  mischief  in 
the  case  of  Maximus,  and  that  the  spoiling  of 
that  Church,  and  the  perdition  of  so  many 
souls,  and  the  audacity  of  that  unheard-of  pre- 
sumption, had  their  beginning  through  you. 
And  indeed,  with  regard  to  your  seeking  to  be 
in  favour  with  us,  it  is  fitting  that  with  your 
whole  heart  and  soul,  and  with  tears,  as  becomes 
you,  you  should  satisfy  our  Redeemer  for  such 
things  as  these  :  for,  unless  satisfaction  is  made 
to  Him,  what  certain  good  can  our  forgiveness 
or  favour  do  thee  ?  But  while  we  observe  thee 
to  be  still  implicated  in  the  ruinous  conduct  of 
pretenders,  or  in  the  advocacy  of  those  who 
have  gone  astray,  we  see  not  of  what  sort  your 
satisfaction  is  either  to  God  or  men.  For 
then  your  Greatness  may  know  that  you  openly 
and  evidently  satisfy  God  and  men,  when  you 
bring  back  both  what  is  devious  to  rectitude 
and  what  is  presumptuous  to  the  rule  of 
humility.  If  this  is  done,  you  may  know  that 
you  will  thus  be  in  favour  both  with  God  and 
men. 

EPISTLE  VI. 

To  Januarius,  Bishop  of  Caralis 
{Cagliari). 

Gregory  to  Januarius,  &c. 
The  Jews  who  have  come  hither  from  your 
city  have  complained  to  us  that  Peter,  who 

*  A  bishop  in  Sardinia,  see  I.  6i.     What  his  case  was  does  not 
appear. 

7  See  III.  47,  note  2. 


has  been  brought  by  the  will  of  God   from 
their  superstition  to  the  worship  of  Christian 
faith,  having  taken  with  him  certain  disorderly 
persons,  on  the  day  after  his  baptism,  that  is 
on  the  Lord's  day  of  the  very  Paschal  festival, 
with  grave  scandal  and  without  your  consent, 
had  taken  possession  of  their  synagogue  in 
Caralis,  and  placed  there  the  image  of  the 
mother  of  our  God  and  Lord,  the  venerable 
cross,  and  the  white  vestment  {birrutn)  with 
which  he  had  been  clothed  when  he  rose  from 
the  font.     Concerning  which  thing  also  the 
letters    of  our   sons,    the    glorious   Magister 
tnilitum     Euj  aterius,    and     the     magnificent 
governor,    pious    in    the    Lord,    concur    in 
attesting  the  same.     And  they  add  also  that 
this  had  been  foreseen  by  you,  and  that  the 
aforesaid    Peter    had    been    prohibited    from 
venturing  on   it.     On  learning   this  we  alto- 
gether commended  you,  since,  as  became  a 
truly  good  priest,  you  wished  nothing  to  be 
done  whence  just  blame  might  arise.     But, 
since  by  not  having  at  all  mixed  yoursi'lf  up 
in   these  wrong  doings  you   shew  that  what 
was    done    displeases    you,    we,   considenng 
the  bent  of  your  will  in  this  matter,  and  still 
more  your  judgment,  hereby  exhort  you  that, 
having  removed  thence  with  fitting  reverence 
the  image  and  the  cross,  you  should  restore 
what  has  been  violently  taken  away  ;  seeing 
that,  as  legal  enactment  does  not  suffer  Jews 
to   erect   new  synagogues,  so   also   it   allows 
them    to    keep   their   old    ones   without    dis- 
turbance.    Lest,  then,  the  above-named  Peter, 
or  others  who  have  afforded  him  assistance  or 
connivance  in   the  wrongfulness  of  this  dis- 
orderly  proceeding,   should    reply   that    they 
had  done  it  in  zeal  for  the  faith,  in  order  that 
a  necessity  of  being  converted  might  thereby 
be   imposed    on    the   Jews,    they   should   be 
admonished,  and  ought  to  know,  that  modera- 
tion   should   rather   be   used    towards    them ; 
that  so  the  will  not  to  resist  may  be  elicited 
from    them,    and    not   that    they   should    be 
brought  in  against  their  will  :  for  it  is  written, 
/  will  sacrifice  to  thee  willifigly  (Ps.  Iviii.  8) ; 
and,    Of  my  own  tuill  I  will  confess  to  him 
(Ps.  xxvii.  7).    Let,  then,  your  Holiness,  taking 
with  you  your  sons  who  with  you  disapprove 
of  these  things,  try  to  induce  good  feeling 
among  the  inhabitants  of  your  city,  since  at 
this  time  especially,  when  there  is  alarm  from 
the  enemy,  you  ought  not  to  have  a  divided 
people.     But,  being  anxious  with  regard  to 
ourselves  no  less  than  with  regard  to  you,  we 
think  it  right  to  give  you  to  understand  that 
when    the    present    truce   is   over,    the    king 
Agilulph    will    not    make    peace   with    us  ^. 


8  For  references  to  the  truce  now   in   course   of  negotiation 


S  2 


EPISTLES   OF  ST.  GREGORY  THE   GREAT. 


Whence  it  is  necessary  for  your  Fraternity 
to  see  to  fortifying  your  city  or  other  places 
more  securely,  and  to  give  earnest  attention 
to  providing  stores  of  provisions  therein,  that, 
when  the  enemy,  with  God  incensed  against 
him,  shall  come  thither,  he  may  find  no  harm 
that  he  can  do,  but  may  retire  discomfited. 
But  we  also  take  thought  for  you  as  far  as  we 
can,  and  press  upon  those  whose  concern  it 
is  that  they  should  prepare  themselves  for 
resistance,  since,  as  you  regard  our  tribula- 
tions as  yours,  so  we  in  like  manner  count 
your  afflictions  as  our  own. 

EPISTLE  VIL 

To  Januarius,  Bishop  of  Caralis 
{Cagliari). 

Gregory  to  Januarius,  &c. 

It  has  been  laid  down  by  the  plain  definition 
of  the  law  that  those  who  go  into  a  monastery 
for  the  purpose  of  entering  on  monastic  life 
are  no  longer  at  liberty  to  make  wills,  but  that 
their  property  passes  into  possession  of  the 
same  monastery  9.  This  being  known  to 
almost  all,  we  have  been  greatly  surprised 
by  the  notification  of  Gavinia,  abbess  of  the 
monastery  of  Saints  Gavinus  and  Luxorius, 
to  the  eft'cct  that  Sirica,  abbess  of  her  monas- 
tery, after  receiving  the  ofiice  of  government, 
had  made  a  will  leaving  certain  legacies.  And 
when  we  enquired  of  the  Solicitude  of  your 
Holiness  why  you  endured  that  property  be- 
longing to  the  monastery  should  be  detained 
by  others,  our  common  son  Epiphanius,  your 
archpresbyter,  being  present  before  us,  replied 
that  the  said  abbess  had  up  to  the  day  of  her 
death  refused  to  wear  the  monastic  dress,  but 
had  continued  in  the  use  of  such  dresses  as 
are  used  by  the  presbyteresses  ^  of  that  place. 
To  this  the  aforesaid  Gavinia  replied  that  the 
practice  had  come  to  be  almost  lawful  from 
custom,  alleging  that  the  abbess  who  had  been 
before  the  above-written  Sirica  had  used  such 
dresses.  When,  then,  we  had  begun  to  feel  no 
small  doubt  with  regard  to  the  character  of  the 
dresses,  it  appeared  necessary  for  us  to  con- 
sider with  our  legal  advisers,  as  well  as  with 
other  learned  men  of  this  city,  what  was  to  be 
done  with  regard  to  law.  And  they,  having 
considered  the  matter,  answered  that,  after  an 
abbess  had  been  solemnly  ordained   by  the 


(a.d.  598-9),  with  the  Lombard  King  Agilulph,  cf.  IX.  4,  42, 
43,  98.^ 

9  Cf.  I.  44,  p.  92,  note  2. 

*  Presbytera.  So  the  wives  of  presbyters  who  had  been 
married  before  their  ordination  were  called.  So  m  Canon  XIX. 
of  the  second  council  of  Tours,  "Si  inventus  fuerit  presbyter 
cum  sua  presbytera,"  and  Canon  XXI.  of  Council  of  Au.verre, 
"  Non  licet  presbytero,  post  acceptum  benedictionem,  in  uno  lecto 
cum  presbytera  sua  dormire."  Or  deaconesses  may  possibly  be 
meant,  one  designation  of  whom  in  Greek  was  Trpeo-jSvTifics. 


bishop,  and  had  presided  in  the  government 
of  a  monastery  for  many  years  until  the  end  of 
her  life,  the  character  of  her  dress  miglit  attach 
blame  to  the  bishop  for  having  allowed  it  so  to 
be,  but  still  could  not  prejudice  the  monastery, 
but  that  her  property  of  manifest  right  belongs 
to  the  same  place  from  the  time  of  her  entering 
it  and  being  constituted  abbess.  And  so  since 
she  \i.e.  the  abbess  Gavinia]  asserts  that  a 
guest-house  {xenodochium)  retains  possession 
unduly  of  the  property  unlawfully  devised,  we 
hereby  exhort  you,  both  the  monastery  and 
the  guest-house  itself  being  situate  in  your 
city,  to  make  provision  with  all  care  and 
diligence,  to  the  end  that,  if  this  possession 
is  derived  from  no  previous  contract,  but  from 
the  bequest  of  the  said  Sirica,  it  be  restored  to 
the  said  monastery  without  dispute  or' evasion. 
But,  if  by  any  chance  it  is  said  to  have  accrued 
from  another  contract,  either  let  your  Fra- 
ternity, having  ascertained  the  truth  between 
the  parties,  determine  as  legal  order  may  seem 
to  demand,  or  let  them  by  mutual  consent 
choose  arbitrators,  who  may  be  able  to  decide 
between  their  allegations.  And  whatever  be 
appointed  by  them,  let  it  be  so  observed  under 
your  care  that  no  grudge  may  remain  between 
the  venerable  places,  which  ought  by  all  means 
to  be  cherished  in  mutual  peace  and  concord. 
Wherefore  all  other  things  which  are  detained 
unoer  the  will  of  the  above-named  Sirica, 
seeing  that  none  of  them  is  permitted  by  legal 
sanction,  must  needs  be  carefully  restored 
to  the  possession  of  the  monastery  through 
the  priestly  care  of  your  Fraternity  :  for  it  is 
plainly  laid  down  by  the  imperial  constitutions 
that  what  has  been  done  contrary  to  the  laws 
should  not  only  be  inoperative,  but  also  be 
held  as  not  having  been  done  at  all. 

EPISTLE  VI IL 
To  THE  Bishops  of  Sardinia. 

Gregory  to  Vincentius,  Innocentius,  Marini- 
anus,  Libertinus,  Agatho,  and  Victor,  Bishops 
of  Sardinia, 

We  have  learnt  that  it  is  the  custom  of  your 
island  after  the  paschal  festival,  for  you  to  go, 
or  to  send  your  representatives  to  your  Metro- 
politan, and  for  him,  whether  you  know  the  time 
or  not,  to  give  you  directions  by  a  written  an- 
nouncement concerning  the  following  Easter. 
And,  as  report  goes,  some  of  you,  neglecting  to 
do  this  according  to  custom,  pervert  the  hearts 
of  others  also  to  disobedience.  It  is  added 
also  that  some  of  you,  when  seeking  parts 
beyond  sea  in  cases  that  arise  touching  their 
churches,  venture  to  travel  without  the  know- 
ledge of  their  aforesaid  metropolitan,  or  letters 
from  him,  such  as  canonical  order  prescribes. 


EPISTLE   X. 


5 


We  therefore  exhort  your  Fraternity  that,  con- 
forming to  the  custom  of  your  churches,  as 
well  with  respect  to  the  announcement  of 
Easter,  as  also  if  need  should  compel  any 
of  you  to  travel  anywhere  for  business  of  your 
own,  you  should  ask  leave  of  your  said  metro- 
politan according  to  the  rule  imposed  upon 
you  ;  except  that,  if  (as  we  hope  will  not  be 
the  case)  you  should  happen  to  have  a  case 
against  your  said  Metropolitan,  then  those  who 
are  in  haste  on  this  account  to  seek  the  judg- 
ment of  the  Apostolic  See  have  licence  to  do 
so,  as  you  know  is  allowed  in  the  canons  by 
the  institution  even  of  the  ancient  Fathers. 

EPISTLE  IX. 
To  Callinicus,  Exarch  of  Italy*. 

Gregory  to  Callinicus,  &c. 

In  the  midst  of  what  you  have  announced 
to  me  of  your  victories  over  the  Sclaves,  know 
that  I  have  been  refreshed  with  great  joy  that 
the  bearers  of  these  presents,  hastening  to  be 
joined  to  the  unity  of  holy  Church  from  the 
island  of  Capritanas,  have  been  sent  by  your 
Excellency  to  the  blessed  Peter,  Prince  of  the 
Apostles.  For  hereby  you  will  the  more  pre- 
vail over  your  enemies,  if  you  recall  under  the 
yoke  of  the  true  Lord  those  whom  you  know  to 
be  the  enemies  of  God  ;  and  you  will  prosecute 
your  causes  among  men  with  all  the  more 
effect  as  with  sincere  and  devout  mind  you 
maintain  the  causes  of  God. 

Now  as  to  your  having  desired  that  a  copy 
should  be  shewn  me  of  the  orders  that  has 
been  sent  to  you  for  the  defence  of  the  schis- 
matic, your  to  me  most  sweet  Excellency 
ought  to  have  considered  carefully  how  that, 
although  that  order  has  been  elicited,  you  are 
still  not  therein  enjoined  to  repel  those  who 
come  to  the  unity  of  the  Church,  but  only,  at 
this  unsettled- time,  not  to  compel  those  who 
are  unwilling  to  come.  Whence  it  is  necessary 
for  you  with  all  speed  to  inform  our  most 
pious  Emperors  of  these  things,  to  the  end 
that  they  may  be  aware  how  that  in  their 
times,  through  the  succour  of  Almighty  God 


2  Callinicus  had  recently  succeeded  Romanus  at  Ravenna  as 
Exarch  of  Italy.  The  main  purport  of  this  letter  to  him  is  to 
secure  his  hoped-for  co-operation  in  bringing  back  the  Istrian 
and  Venetian  schismatics  to  Catholic  communion.  See  I.  i6, 
note  3;  also  II.  46,  51.  The  predecessor  01  Callinicus,  viz. 
Romanus,  had  given  great  dissatisfaction  to  Gregoiy  by  his  con- 
duct with  regard  to  the  schismatics  (see  II.  46) ;  but  better  things 
are  expected  from  the  new  Exarch.  See  also  below,  Ep.  XCIII., 
&c.  As  to  the  case  of  Maxinius  of  Salona,  briefly  referred  to 
at  the  end  of  the  letter,  see  III.  47,  note  2. 

3  Capritana  was  a  small  island  in  the  Adriatic,  not  far  from 
the  shore  of  Venetia,  containing  the  episcopal  see  of  Capsula, 
or  Cahorla.  More  about  the  desire  of  the  ciiurch  of  this  island 
to  return  to  communion  with  Rome  will  be  found  in  the  letter 
which  follows  to  Marinianus,  bishop  of  Ravenna. 

■♦  Mention  of  a  previous  order  from  the  emperors,  during  the 
exarchate  of  Romanus,  to  Gregory  himself,  bidding  him  refrain 
from  compelling  the  Istrians  to  return  to  communion,  will  be 
found  in  II.  46. 


and  your  exertions,  schismatics  are  hastening 
to  return  of  their  own  accord.  What  I  have 
decided  as  to  the  ordering  of  things  in  the 
island  of  Caritana,  your  Excellency  will  learn 
through  our  most  reverend  brother  and  fellow- 
bishop  Marinianus  5.  But  I  would  have  you 
know  that  this  has  caused  me  no  slight  dis- 
tress ;  that  your  Majordomo,  who  took  charge 
of  the  petition  of  the  bishop  who  was  wishing 
to  return,  declared  that  he  had  lost  it,  and  that 
afterwards  he  was  got  hold  of  by  the  adver- 
saries of  the  Church  :  which  proceeding,  in 
my  opinion,  was  due  not  to  his  neglect  but  to 
his  venalit3\  Wherefore  I  wonder  that  your 
Excellency  has  not  in  any  way  visited  his 
fault  in  him.  And  yet  I  soon  blamed  myself 
for  wondering  at  this,  for  where  the  lord 
Justinus  gives  advice,  there  heretics  cannot 
be  arraigned. 

Moreover  you  tell  us  that  you  wish  to  keep 
the  anniversary  of  Peter,  Prince  of  the  apostles, 
in  the  city  of  Rome.  And  we  pray  Almighty 
God  to  protect  you  with  His  mercy,  and  grant 
you  a  fulfilment  of  your  desires.  But  1  beg 
that  the  aforesaid  most  eloquent  man  may 
come  with  you,  or  that,  if  he  does  not  come, 
he  may  retire  from  attendance  on  you.  Or 
certainly,  if  your  Excellency  should  be  unable 
to  come  owing  to  business  that  may  arise,  let 
him  either  communicate  with  the  unity  of 
holy  Church,  or  I  beg  that  he  may  not  be  a 
sharer  of  your  counsels.  For  I  hear  of  him 
as  a  good  man,  were  he  not  in  most  mis- 
chievous error.  As  to  the  cause  of  Maximus, 
inasmuch  as  we  can  no  longer  stand  against 
the  importunity  of  your  Sweetness,  you  will 
learn  from  Castorius,  the  notary,  what  we  have 
determined. 

EPISTLE  X. 
To  Marinianus,  Bishop  of  Ravenna. 

Gregory  to  Marinianus,  &c. 

The  bearers  of  these  presents,  the  most 
distinguished  men,  Vicedominus  and  Defen- 
sor ^,  came  to  us  asserting  that  a  certain 
bishop,  by  name  John,  coming  Irom  Pannonia, 
had  been  constituted  in  the  castle  which  is 
called  Novae,  to  which  castle  their  island, 
which  is  called  Capritana,  had  been  appended 
as  a  diocese  7.  They  add  that,  the  bishop 
having  been  violently  withdrawn  and  expelled 
from  this  same  castle,  another  had  been  or- 
dained   there :     concerning    whom,    however, 


S  See  the  letter  following. 

^  So,  with  initial  capitals  as  proper  names,  in  the  Benedictine 
Edition.  Perhaps  rather,  "  the  steward  {vicedominus)  and  the 
guardian  {defensor). 

7  Erat  quasi  per  diocesim  conjuncia.  The  meaning  is,  that 
the  castelluin  Nova  on  the  main  land  had  been  made  the  epis- 
copal see  of  a  diocese  of  the  island  of  Cai>ritana.  though  not 
properly  within  its  limits.     Cf.  IX.  y,  note  3. 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


they  allege  that  it  has  been  resolved  that  he 
ought  not  to  have  lived  in  the  aforesaid  castle, 
but  in  his  own  island.  They  say  further  that, 
while  he  abode  with  them  there,  he  was  un- 
willing to  remain  in  schismatical  error,  and 
together  with  all  his  people  presented  a  peti- 
tion to  our  most  excellent  son  Callinicus  the 
Exarch,  desiring  to  be  united,  with  all  those  that 
were  with  him,  to  the  Catliolic  Church,  as  we 
'lave  already  said.  But  they  say  that,  being 
persuaded  by  the  schismatics,  he  afterwards 
recanted,  and  that  now  all  the  population  of 
the  aforesaid  island  are  deprived  of  the  pro- 
tection of  a  Bishop,  since,  while  desiring  to  be 
united  to  holy  Church,  they  cannot  now  re- 
ceive him  who  has  turned  to  the  error  of  the 
schismatics  ;  and  they  desire  to  have  another 
ordained  for  them.  But  we,  inasmuch  as  it  is 
necessary  to  investigate  all  things  strictly  and 
thoroughly,  have  taken  the  precaution  of  or- 
dering as  follows ;  namely  that  thy  Fraternity 
should  send  to  the  said  Bishop,  and  admonish 
him  to  return  to  the  unity  of  the  Catholic 
Church  and  to  his  own  people.  If,  after  ad- 
monition, he  should  scorn  to  return,  the  flock 
of  God  ought  not  to  be  deluded  in  the  error 
of  its  pastor;  and  therefore  let  thy  Holiness 
in  that  case  ordain  a  Bishop  there,  and  let 
him  have  the  said  island  for  his  diocese,  till 
such  time  as  the  Histrian  Bisliops  shall  return 
to  the  Catholic  Faith  ;  so  that  each  Church 
may  have  the  rights  of  its  own  diocese  pre- 
served to  it,  and  that  a  population  destitute  of 
a  pastor  may  not  be  without  the  protection 
and  oversight  of  government.  In  all  these 
things,  however,  it  becomes  thy  Fraternity  to 
take  vigilant  heed  that  this  same  people  which 
comes  back  to  the  Church  be  very  studiously 
admonished,  to  the  end  that  it  may  be  firmly 
fixed  in  its  return,  lest  through  wavering 
thoughts  it  fall  back  into  the  pit  of  error. 
But  take  care  to  request  the  most  excellent 
Exarch,  in  his  despatches,  to  notify  these  same 
things  to  the  most  pious  ears  of  the  Emperors, 
since,  although  the  order  which  has  been  con- 
veyed to  him  ai)pears  to  have  been  elicited 
from  them,  yet  he  is  not  forbidden  in  that 
order  to  allow  such  as  wish  it  to  return  to  the 
Church,  but  only,  at  the  present  time,  to 
compel  the  unwilling.  Let,  then,  our  afore- 
said son  take  into  his  charge  the  management 
of  this  affair,  to  the  end  that  he  may  so  frame 
his  reports,  that  whatever  he  may  ordain  may 
not  be  dubious  We  have,  however,  ourselves 
also  written  to  our  common  son  Anatolius^ 
bidding  him  notify  these  things  fully  to  the 
most  pious  princes. 


,,r\M    ''^'*  ''"*    Gregory's   a/acr/sutrius  at   Constantinople. 
Cf.  VII.  30. 


I  have  received  repeated  and  pressing  letters 
from  my  most  excellent  son,  the  lord  Exarch 
Callinicus,  in  behalf  of  Maximus9.  Over- 
come by  his  importunity,  I  see  nothing  further 
to  be  done  but  to  commit  the  cause  of  Max- 
imus  to  thy  Fraternity.  If,  therefore,  this 
same  Maximus  should  come  to  thy  Fraternity, 
let  Honoratus,  archdeacon  of  his  Church, 
appear  also ;  that  thy  Holiness  may  ascertain 
if  he  was  rightly  ordained,  if  he  fell  into  no 
simoniacal  heresy,  if  there  was  nothing  against 
him  in  respect  of  bodily  transgressions,  if  he 
did  not  know  himself  to  be  excommunicated 
when  he  presumed  to  celebrate  mass  ;  and 
whatever  may  seem  right  to  thee  in  the  fear  of 
God  do  thou  determine,  that  we,  under  God, 
may  give  our  assent  to  thy  ordering.  But,  if 
our  aforesaid  son  should  hold  thy  Fraternity 
in  suspicion,  let  our  most  reverend  brother 
Constantius,  bishop  of  Milan,  come  also  to 
Ravenna,  and  sit  with  thee ;  and  do  you  de- 
cide together  on  the  said  cause :  and  whatever 
may  seem  good  to  both  of  you,  hold  it  for 
certain  that  it  will  seem  good  to  me.  For,  as 
we  ought  not  to  be  obstinate  towanls  the 
humble,  so  we  ought  to  shew  ourselves  strict 
towards  the  proud.  Let,  then,  your  Fraternity, 
as  you  have  learnt  in  the  pages  of  holy  Scrip- 
ture, decide  in  this  business  whatever  you  may 
consider  just. 

EPISTLE  XL 
To  Brunichild,  Queen. 

Gregory  to  Brunichild,  Queen  of  the  Franks  *. 

With  what  firmness  the  mind  of  your  Excel- 
lency is  settled  in  the  fear  of  Almighty  God 
you  shew  in  a  praiseworthy  manner,  among 
the  other  good  things  that  you  do,  by  your 
love  also  of  His  priests  ;  and  great  joy  for 
your  Christianity  is  caused  us,  since  you  study 
to  advance  with  honours  those  whom  you  love 
and  venerate  as  being  truly  Christ's  servants. 
For  it  becomes  you,  most  excellent  daughter, 


9  See  TIT.  47,  note  2. 

'  Four  Vatican  MSB.  and  Cod.  Colbert  give  a  date  to  this 
epistle,  viz."mense  Octobris,  iiidictione  prima,"  i  e.  1  rt  a  d.  597. 
The  Benedictine  editors  assign  it,  from  cenain  internal  eviueiice 
to  the  following  year,  and  have  therefore  placed  it  in  this  ninth 
Book  of  the  Epistles.  There  is  this  additional  reason  lor  placing 
it  later  than  a.d.  597.  Its  first  purpose  is  to  reply  to  a  request 
from  queen  Brunechild  that  a  pallium  should  be  sent  to  Syagrius, 
bishop  ot  Augustoduniim  {Autun).  Now  Autun  was  m  the 
kingdom  of  Burgundy,  which  was  reigned  over  at  that  time 
by  Brunechild's  younger  grandson  Theoderic  II.  But  it  was  not 
till  the  year  599,  according  to  Gregory  of  lours (^/>^.  Franc,  xi. 
19),  that  she  had  been  expelled  from  the  kingdom  of  Austrasia, 
and  aken  up  her  residence  with  Theoderic.  6he  had  previously 
been  guardian  of  her  elder  grandson  'J'lieodebert  II  ,  who  reigned 
over  Austrasia,  having  his  capital  at  Metz,  and  she  was  more 
likely  to  have  sought  the  pall  for  the  bishop  Autun  after  she  had 
become  the  virtual  potentate  of  the  Burgundian  kingdom  than 
previously ;  and  indeed  she  seems  to  be  evidently  addressed 
as  ruling  the  country  to  which  the  letter  refers.  The  date  as- 
signed to  this  epistle  by  the  Benedictine  editors,  viz.  Indiction  3 
(i.e.  Irom  September  598  to  September  599),  is  consistent  with 
these  circumstances. 


EPISTLE   XI. 


it  becomes  you  to  be  such  as  to  be  able  to 
subject  yourself  to  a  lord  above  you.  For 
in  submitting  the  neck  of  your  mind  to  the 
fear  of  the  Almighty  Lord  you  confirm  your 
dominion  also  over  subject  nations,  and  by 
suljjecting  yourself  to  the  service  of  the 
Creator  you  bind  your  subjects  the  more  de- 
votedly to  yourself.  Wherefore,  having  re- 
ceived your  letters,  we  signify  to  you  that 
your  Excellency's  earnest  desire  has  greatly 
pleased  us,  and  we  have  been  desirous  of 
sending  the  pallium  to  our  brother  and  fellow- 
bishop  Syagrius  ",  inasmuch  as  the  disposition 
of  our  most  serene  lord  the  Emperor  is  also 
favourable,  and,  so  far  as  we  have  been 
informed  by  our  deacon,  who  was  the  repre- 
sentative of  our  Church  at  his  Court,  he  is 
altogether  desirous  that  this  thing  should  be 
granted  3,  and  many  good  reports  have  reached 
us  of  our  aforesaid  brother  both  on  your  testi- 
mony and  that  of  others ;  and  especially  we 
learnt  what  his  life  is  from  John  the  Region- 
arius  *  on  his  return  to  us.  And  hearing  what 
he  did  in  the  case  of  our  brother  Augustine, 
we  bless  our  Redeemer,  because  we  feel  that 
he  fulfils  in  his  deeds  the  meaning  of  his 
name  of  priest. 

Bui  there  have  been  many  hindrances  which 
have  meanwhile  prevented  us  from  doing  this 
thing.  First  indeed,  that  he  who  had  come  to 
receive  this  pallium  is  implicated  in  the  error 
of  the  schismatics  s  ;  further,  that  you  wished 
it  to  be  understood  that  it  was  sent,  not  on 
your  petition,  but  from  ourselves.  But  there 
was  this  besides  ;  that  neither  had  he  who 
desires  to  use  it  requested  it  to  be  granted 
him  by  a  special  petition  addressed  to  us : 
and  it  was  by  no  means  right  for  us  to  con- 
cede so  great  a  matter  without  his  request  ; 
especially  as  an  ancient  custom  has  obtained, 
that  the  dignity  of  the  pallium  shall  not  be 
given  except  when  the  merits  of  a  case  demand 


»  Bishop  of  Augustoduntim  (Autun),  one  of  the  bishops  to 
whom  Augustine  had  carried  commendatory  letters  from  Gregory 
■on  his  progress  to  England  (VI.  54).  The  see  of  Augustodunum 
was  under  the  metropolitan  jurisdiction  of  Lugdunum  {Lyons); 
and  Brunechild,  for  some  reason,  appears  to  have  desired  to  have 
4t  invested  with  peculiar  dignity.  Slie  afterwards  founded  a 
church,  a  nunnery,  and  a  hospital  there  (see  XIII.  6).  It  is  to  be 
observed  that  the  sending  of  the  pallium  to  a  bishop  did  not  in  all 
cases  imply  metropolitan  jurisdiction.  It  did  not  in  this  case. 
See  Epistle  CVIII.  to  Syagrius,  in  which  he  is  told  that  the 
Metropolitan  of  Lyons  was  to  retain  his  position  unimpaired  ; 
only  that  the  bishop  of  Autun  was  thenceforth  to  be  next  to  him 
4n  place  and  dignity. 

3  We  observe  here  the  requirement  of  the  Emperor's  consent 
for  sending  the  Pallium  to  a  see  not  previously  thus  dignified. 

4  It  seems  not  to  be  known  with  any  certainty  what  the  title 
Regionarius,  thus  used  absolutely,  implies,  though  no  doubt 
some  honourable  function.  John  the  Deacon  {Vit.  S.  Gre^or.) 
speaks  of  Gregory's  father  Gordianus,  a  layman,  as  having  been 
.a  Kegionarius.  As  to  Notarii  regionarii,  Sub-diaconi  regionarii, 
Defensores  regionarii,  cf.  VIII.  14. 

5  Meaning  those  who  were  out  of  communion  with  Rome 
with  regard  to  "The  Three  Chapters,"  see  1.  16,  note  3.  There 
were  some  in  Gaul,  as  well  as  in  Istria  and  elsewhere,  who  long 
refused  assent  to  the  condemnation  of  the  Chapters  by  the  fifth 
Council.     Cf.  IV.  2,  3,  4,  38,  39  ;  XVI.  12. 


it,  and  to  one  who  urgently  requests  it.  Still, 
lest  we  should  seem  perchance  to  wish,  under 
pretext  of  any  excuse,  to  put  off  the  desire  of 
your  Excellency,  we  have  provided  for  the 
pallium  being  sent  to  our  most  beloved  son 
Candidus  the  presbyter,  charging  him,  with 
befitting  precaution,  to  deliver  it  in  our  stead. 
Hence  it  is  requisite  that  our  above-written 
brother  and  fellow-bishop  Syagrius  must  hope 
for  it,  when  he  has  of  his  own  motion  drawn 
up  a  petition  with  some  of  his  bishops ;  and 
this  he  must  give  to  the  aforesaid  presbyter,  to 
the  end  that  he  may  be  in  a  position  to  obtain 
properly  the  use  of  the  same  pallium  with  the 
favour  of  God. 

In  order,  then,  that  the  charge  you  bear  may 
be  of  fruit  to  you  before  the  eyes  of  our  Creator, 
let  the  solicitude  of  your  Christianity  be  dili- 
gently on  the  watch,  and  suffer  no  one  who  is 
under  your  dominion  to  attain  to  holy  orders  by 
the  giving  of  money,  or  the  patronage  of  any 
persons  whatever,  or  by  right  of  relationship ; 
but  let  such  a  one  be  elected  to  the  episcopate, 
or  to  the  office  of  any  other  sacred  order,  as 
his  life  and  manners  have  shewn  to  be  worthy  ; 
lest  if,  as  we  do  not  expect,  the  dignity  of  the 
priesthood  should  be  venal,  simoniacal  heresy, 
which  was  the  first  to  come  up  in  the  Church, 
and  has  been  condemned  by  the  sentence  of 
the  Fathers,  should  arise  in  your  parts,  and 
(which  God  forbid)  should  weaken  the  powers 
of  your  kingdom.  For  it  is  a  serious  matter, 
and  a  wickedness  beyond  what  can  be  told, 
to  sell  the  Holy  Spirit,  who  redeemed  all 
things. 

But  let  this  also  be  your  care,  that,  since, 
as  you  know,  the  excellent  preacher  entirely 
forbids  a  novice  to  accede  to  the  ruling  po- 
sition of  priesthood,  you  suffer  no  one  to  be 
consecrated  bishop  from  being  a  layman.  For 
what  sort  of  master  will  he  be  who  has  not 
been  a  disciple  ?  Or  what  kind  of  leadership 
can  he  supply  to  the  Lord's  fiock  who  has  not 
been  previously  subjected  to  a  shepherd's  dis- 
cipline ?  If,  then,  any  one's  life  should  be 
such  as  to  shew  him  worthy  of  being  promoted 
to  this  order,  he  ought  first  to  serve  in  the 
ministry  of  the  Church,  to  the  end  that  by  the 
experience  of  long  practice  he  may  see  what 
to  imitate,  and  learn  what  to  teach  ;  lest  per- 
chance the  newness  of  his  charge  bear  not  the 
burden  of  government,  and  occasion  of  ruin 
arise  from  the  immaturity  of  his  promotion. 

Moreover,  how  your  Excellency  conducted 
yourself  towards  c  ur  brother  and  fellow-bishop 
Augustine,  and  hew  great  charity,  through  the 
inspiration  of  God,  you  bestowed  upon  him, 
we  have  learnt  from  the  relation  of  divers  of 
the  faithful ;  for  which  we  return  thanks,  and 
implore  the  mercy  of  Divine  Power  to  keep 


8 


EPISTLES   OF  ST.  GREGORY   THE   GREAT. 


you  here  under  its  protection,  and  cause  you 
to  reign,  as  among  men,  so  also  after  a  course 
of  many  years  in  life  eternal. 

Furthermore,  those  whom  the  error  of  the 
schismatics  severs  from  the  unity  of  the  Church, 
strive  ye,  for  your  own  reward,  to  recall  to  the 
unity  of  concord.  For  on  no  other  ground 
are  they  enveloped  so  far  in  the  blindness  of 
their  ignorance  but  that  they  may  escape 
ecclesiastical  discipline,  and  have  licence  to 
live  perversely  as  they  please,  since  they  under- 
stand neither  what  they  defend  nor  what  they 
follow.  But  as  for  us,  we  venerate  and  follow 
in  all  respects  the  synod  of  Chalcedon,  from 
which  they  take  to  themselves  the  clouds  of  a 
pestiferous  excuse ;  and,  if  any  one  should 
presume  to  diminish  or  add  anything  with 
regard  to  the  faith  thereof,  we  anathematize 
him.  But  they  are  so  impregnated  with  the 
taint  of  error  that,  giving  credence  to  their 
own  ignorance,  they  reject  the  universal 
Church,  and  all  the  four  patriarchs,  not  with 
reason,  but  with  malicious  intent ;  so  that  he 
who  was  sent  to  us  by  your  Excellency,  when 
he  was  asked  by  us  why  he  stood  separated 
from  the  universal  Church,  acknowledged  that 
he  did  not  know.  But  neither  what  he  said  nor 
what  else  he  gave  ear  to  had  he  the  power  of 
knowing.  As  to  this  also  we  no  less  exhort 
you,  that  you  should  restrain  the  rest  of  your 
subjects  under  the  control  of  discipline  from 
sacrificing  to  idols,  being  worsliippers  of  trees, 
or  exhibiting  sacrilegious  sacrifices  of  the  heads 
of  animals  ;  seeing  that  it  has  come  to  our  ears 
that  many  of  the  Christians  both  resort  to  the 
churches  and  also  (horrible  to  relate !)  do  not 
give  up  their  worshipping  of  demons.  But, 
since  these  things  are  altogether  displeasing 
to  our  God,  and  He  does  not  own  divided 
minds,  provide  ye  for  their  being  salubriously 
restrained  from  these  unlawful  practices  ;  lest 
(God  forbid  it !)  the  sacrament  of  holy  baptism 
serve  not  for  their  rescue,  but  for  their  punish- 
ment. If  therefore  you  know  of  any  that  are 
violent,  if  of  any  that  are  adulterers,  if  of  any 
that  are  thieves,  or  bent  on  other  wicked 
deeds,  make  haste  to  appease  God  by  their 
correction,  that  He  may  not  bring  upon  you 
the  scourge  due  to  unfaithful  races,  which,  so 
far  as  we  see,  is  already  Hfted  up  for  the 
punishment  of  many  nations  ;  lest,  if—as  we 
do  not  believe  will  be  the  case — the  wrath 
of  Divine  vengeance  should  be  kindled  by  the 
doings  of  the  wicked,  the  plague  of  war  should 
destroy  the  sinners  whom  the  precepts  of  God 
recall  not  to  the  way  of  rectitude.  We  must, 
then,  needs  make  haste,  with  all  earnestness 
and  continual  prayer,  to  betake  ourselves  to 
the  mercy  of  our  Redeemer,  wherein  there  is 
a  place  of  safety  and  great  security  for  all. 


For  whoso  steadfastly  abides  there,  him  danger 
crushes  not,  nor  fear  alarms. 

We  have  sent  the  volume,  as  you  desired  us 
by  letter,  to  our  aforesaid  most  beloved  son 
Candidus  the  presbyter,  to  be  offered  to  you, 
being  in  haste  to  be  sharers  in  your  goocl 
purpose.  May  Almighty  God  keep  you  under 
His  protection,  and  by  His  outstretched  arm 
defend  your  kingdom  from  unbelieving  nations, 
and  bring  you  after  long  courses  of  years  to 
eternal  joys.  Given  in  the  month  of  October^ 
the  first  indiction  ^ 

EPISTLE  XII. 
To  John,  Bishop  of  Syracuse. 

Gregory  to  John,  &c. 

One  coming  from  Sicily  has  told  me  that 
some  friends  of  his,  whether  Greeks  or  Latins 
I  know  not,  as  though  moved  by  zeal  for 
the  holy  Roman  Church,  murmur  about  my 
arrangements  [i,e.  of  divine  service],  saying, 
How  can  he  be  arranging  so  as  to  keep  the 
Constantinopolitan  Church  in  check,  when  in 
all  respects  he  follows  her  usage  ?  And,  when 
I  said  to  him.  What  usages  of  hers  do  we 
follow  ?  he  replied  ;  you  have  caused  Alleluia 
to  be  said  at  mass  out  of  the  season  of  Pente- 
cost ?;  you  have  made  appointment  for  the 
sub-deacons  to  proceed  disrobed  ^,  and  for 
Kyrie  Eleison  to  be  said,  and  for  the  Lord's 
Prayer  to  be  said  immediately  after  the  canon. 
To  him  I  replied,  that  in  none  of  these  things 
have  we  followed  another  Church. 

For,  as  to  our  custom  here  of  saying  the 
Alleluia,  it  is  said  to  be  derived  from  the 
Church  of  Jerusalem  by  the  tradition  of  the 
blessed  Jerome  in  the  time  of  pope  Damasus 
of  blessed  memory;  and  accordingly  in  this 
matter  we  have  rather  curtailed  the  former 
usage  which  had  been  handed  down  to  us  here 
from  the  Greeks. 

Further,  as  to  my  having  caused  the  sub- 
deacons  to  proceed  disrobed,  this  was  the 
ancient  usage  of  the  Church.  But  it  pleased 
one  of  our  pontiffs,  1  know  not  which,  to 
order  them  to  proceed  in  linen  tunics.     For 

6  See  note  i, 

7  I.e.  the  fifty  days  between  Easter  and  Whitsuntide.  It 
appears  from  St.  Augustine  (see  Migne,  Patrolog.  note  in  loc.^ 
that  it  was  the  custom  es'erjwliere  to  sing  the  Alleluia  between 
Easter  and  Pentecost,  but  that  its  use  at  other  times  varied. 
The  point  of  what  Gregory  here  says  seems  to  be  that  the  Koman 
custom  oi  saying  it  at  other  times  had  not  been  derived  from  the 
Greeks  ;  but  that,  on  the  contrary,  it  was  said  at  other  times  less 
frequently  at  Rome  than  among  the  Gretks. 

>*  Procedere  spoliates ;  i.e.  to  proceed  to  the  altar  for  cele- 
bration witliout  linen  tunics  on.  The  verb  procedere  and  the 
noun  processio  are  commonly  used  by  Gregory  and  others  in  the 
special  sense  of  approaching  the  altar  for  mass.  It  would  seeia 
from  what  is  here  said  that  the  subdeacons  at  mass  had  not  been 
originally  distinguished  by  a  vestment,  and  that  some  pope 
before  Gregory  had  first  vested  them  at  Rome.  He,  as  further  ap- 
pears, had  disrobed  the  subdeacons;  and  his  point  here  is,  that 
his  doing  so  was  not  an  imitation  of  the  Greeks,  but  a  return 
to  ancient  usage. 


EPISTLE   XVIII. 


have  your  Churches  in  any  respect  received 
their  tradition  from  the  Greeks  ?  Whence, 
then,  have  they  at  the  present  day  the  custom 
of  the  subdeacons  proceeding  in  linen  tunics, 
except  that  they  have  received  it  from  their 
mother,  the  Roman  Church? 

Further,  we  neither  have  said  nor  now  say 
the  Kyrie  Eleison,  as  it  is  said  by  the  Greeks  : 
for  among  the  Greeks  all  say  it  together ;  but 
with  us  it  is  said  by  the  clerks,  and  responded 
to  by  the  people  ;  and  as  often  as  it  is  said, 
Christe  Eleison  is  said  also,  which  is  not  said 
at  all  among  the  Greeks.  Further,  in  daily 
masses  we  suppress  some  things  that  are 
usually  said,  and  say  only  Kyrie  Eleison, 
Christe  Eleison,  so  as  to  devote  ourselves  a 
little  longer  to  these  words  of  deprecation. 
But  the  Lord's  prayer  {orationem  Domitiicam) 
we  say  immediately  after  the  prayer  {jnox  post 
precern)  for  this  reason,  that  it  was  the  custom 
of  the  apostles  to  consecrate  the  host  of  obla- 
tion to  {ad)  that  same  prayer  only.  And  it 
seemed  to  me  very  unsuitable  that  we  should 
say  over  the  oblation  a  prayer  which  a  scho- 
lastic had  composed,  and  should  not  say  the 
very  prayers  which  our  Redeemer  composed 
over  His  body  and  blood  \  But  also  the 
Lord's  Prayer  among  the  Greeks  is  said  by 
all  the  people,  but  with  us  by  the  priest  alone. 
Wherein,  then,  have  we  followed  the  usages 
of  the  Greeks,  in  that  we  have  either  amended 
our  own  old  ones  or  appointed  new  and  profit- 
able ones,  in  which,  however,  we  are  not  shewn 
to  be  imitating  others  ?    Wherefore,  let  your 


9  The  word  found  here  is  traditionem:  but,  because  of  the 
undoubted  reference  to  the  Lord's  Prayer  {dominica  oratio), 
and  of  the  verb  comfosuit,  it  is  conjectured  that  the  reading 
ouglit  to  be  oraticnem. 

«  This  whole  passage  in  the  original  is ; — "  Orationem  vero 
Dominicam  idcirco  mox  post  precern  dicimus,  quia  mos  aposto- 
lorum  fu.t  ut  ad  ipsain  soUimmodo  orationem  oblationis  hostiam 
cunsecrarent.  Et  valde  mihi  inconveniens  visum  est  ut  precem 
quam  sch  )lasticus  composuerat  super  oblationem  diceremus,  et 
ipsam  traditionem  (Qy.  for  orationem  ?)  quam  Redemptnr  noster 
composuit  super  ejus  corpus  et  sanguinem  non  diceremus."  It 
is  to  be  observed  that,  for  lack  of  suitable  words  in  English, 
the  translation  does  not  retain  the  distinction  in  the  original 
between  precem  and  orationem,  the  former  denoting  the  prayer  of 
consecration  in  the  Canon,  exclusive  of  the  Lord's  Prayer,  the 
latter  the  Lord's  Prayer  itself,  which  Gregory  appended  to  it. 
By  the  scholasticus,  to  whom  he  assigns  the  composition  of  the 
former,  is  meant  apparently  the  liturgist,  whoever  he  might  be, 
who  had  compiled  the  Canon  of  the  Mass.  It  would  thus  seem 
that,  according  to  the  Roman  use  before  the  time  of  Gregory,  the 
Lord's  Prayer  did  not  occur  at  all  "  over  the  oblation,"  or  "  over 
the  Body  and  Blood,"  i.e.  (as  the  expression  must  be  taken  to 
mean)  between  consecration  and  distribution,  though,  of  course, 
it  may-  have  been  used  before  or  after.  Such  omission  was  im- 
doubtedly  peculiar.  Among  other  authorities  for  the  general 
usage,  S.  Augustine  (Ep.  CXLIX.  ad  Paittin.)  affirms  that 
nearly  every  Church  concludes  the  whole  petition  (i.e.  the  prayer 
of  consecration  of  which  he  has  been  speaking)  with  the  Lord's 
Prayer: — "Quam  totam  petitionem  fere  omnis  Ecclesia  Oratione 
r)uminica  conchidit."  In  saying  " /ere  omms,,"  he  may  possibly 
liuve  had  the  Roman  Church  in  view.  As  to  what  is  said  by 
^.  Gregory  of  the  custom  of  the  Apostles,  the  most  obvious 
meaning  of  which  is,  that  t'hey  used  no  prayer  of  consecration 
but  the  Lord's  Prayer,  we  have  no  means  of  ascertaining  whence 
be  derived  this  tradition,  or  what  the  value  of  it  might  be. 
It  does  not,  of  course,  imply  that  the  words  of  institution  were 
not  said  over  the  elements  by  the  Apostles,  but  only  that  they 
used  no  other  prayer  for  the  purpose  of  consecration.  Ways 
have  been  suggested,  though  not  satisfactory,  for  evading  the 
apparent  meaning  of  the  statement. 


Charity,  when  an  occasion  presents  itself,  pro- 
ceed to  the  Church  of  Catana ;  or  in  the  Church 
of  Syracuse  teach  those  who  you  believe  or 
understand  may  possibly  be  murmuring  with 
respect  to  this  matter,  holding  a  conference 
there,  as  though  for  a  different  purpose,  and  so 
desist  not  from  instructing  them.  For  as  to  what 
they  say  about  the  Church  of  Constantinople, 
who  can  doubt  that  it  is  subject  to  the  Apostolic 
See,  as  both  the  most  pious  lord  the  emperor 
and  our  brother  the  bishop  of  that  city  con- 
tinually acknowledge  ?  Yet,  if  this  or  any 
other  Church  has  anything  tiiat  is  good,  I  am 
prepared  in  what  is  good  to  imitate  even  my 
inferiors,  while  prohibiting  diem  from  things 
unlawful.  For  he  is  foolish  who  thinks  him- 
self first  in  such  a  way  as  to  scorn  to  learn 
whatever  good  things  he  may  see 

EPISTLE  XVIL 
To  Demetrian  and  Valerian. 

Gregory  to  Demetrian  and  Valerian,  clerks 
of  Firmum  [Fernio). 

Both  the  ordinances  of  the  sacred  canons 
and  legal  authority  permit  that  ecclesiastical 
property  may  be  lawfully  expended  for  the 
redemption  of  captives.  And  so,  since  we 
are  informed  by  you  that,  nearly  eighteen 
years  ago,  the  most  reverend  Fabius,  late 
bishop  of  the  Church  of  Firmum,  paid  to  the 
enemy  eleven  pounds  of  the  silver  of  that 
Church  for  your  redemption,  and  diat  of  your 
father  Passivus,  now  our  brother  and  fellow- 
bishop,  but  then  a  clerk,  and  also  that  of  your 
mother,  and  that  you  have  some  fear  on  this 
account,  lest  what  was  given  should  at  any 
time  be  sought  to  be  recovered  from  you ; — 
we  have  thought  fit  by  the  authority  of  this 
precept  to  remove  your  suspicion,  ordaining 
that  you  and  your  heirs  shall  henceforth 
sustain  no  annoyance  for  recovery  of  the  debt, 
and  that  no  process  shall  be  instituted  against 
you  by  any  one ;  since  the  rule  of  equity  re- 
quires that  what  has  been  paid  with  a  pious 
intent  should  not  be  attended  with  burden  or 
distress  to  those  who  have  been  redeemed. 

EPISTLE  XVIII. 
To  RoMANUS,  Guardian  {Defensorem). 

Gregory  to  Romanus,  &c. 

Our  care  for  the  purpose  before  us  prompts 
us  to  commit  the  looking  after  ecclesiastical 
interests  to  active  persons.  And  so,  since  we 
have  found  thee,  Romanus,  to  have  been  a 
trusty  and  diligent  guardian,  we  have  thought 
fit  to  commit  to  thy  government  from  this 
present  second  indiction  the  patrimony  of  the 
holy  Roman  Church,  which  by  the  mercy  of 


10 


EPISTLES   OF  ST.  GREGORY   THE   GREAT. 


God  we  serve,  lying  in  the  parts  about  Syra- 
cuse, Catana,  Agrigentum,  and  Mile  {partibus 
Milensibiis).  Hence  it  is  needful  that  thou  go 
thither  immediately,  that,  in  consideration  of 
the  divine  judgment,  and  in  memory  also  of 
our  admonition,  thou  mayest  study  to  acquit 
thyself  so  efficiently  and  faithfully  that  thou 
mayest  be  found  to  incur  no  risk  for  negligence 
or  fraud,  which  God  forbid  should  be  the  case. 
But  act  thus  all  the  more  in  order  that  thou 
mayest  be  commended  to  divine  grace  for  thy 
faithfulness  and  industry.  Moreover,  we  have 
sent  orders  according  to  custom  to  \S\tfiunilia 
of  the  same  patrimony  %  that  there  may  be 
nothing  to  hinder  thy  carrying  out  what  has 
been  enjoined  thee. 

EPISTLE  XIX. 

To  THE  Husbandmen  {Co'onos)  of  the 
Syracusan  Patrimony  3. 

Gregory  to  the  Coloni,  &c. 

I  would  have  you  know  that  we  have 
arranged  for  you  to  be  put  under  the  care  of 
our  guardian  (defensor is).  And  accordingly 
we  order  you  to  obey  him  without  any  re- 
luctance in  what  he  may  see  fit  to  do,  and 
enjoin  on  v-ou  to  be  done,  for  the  advantage  of 
the  Ciiurch.  We  have  given  him  such  power 
as  to  enable  him  to  inflict  strict  punishment 
on  those  who  may  attempt  to  be  disobedient 
or  contumacious.  And  we  have  likewise 
charged  him  that  he  delay  not  with  instant 
attention  to  recover  to  ecclesiastical  jurisdic- 
tion any  slaves  who  are  in  hiding  outside  their 
limits,  or  any  one  by  whom  boundaries  have 
been  invaded.  For  know  that  he  has  been 
warned  on  his  peril,  that  he  presume  not  ever 
under  any  kind  of  excuse  to  do  any  wrong  or 
robbery  in  regard  to  what  belongs  to  others. 

EPISTLE  XXIII. 
To  John,  Bishop  of  Syracuse. 

Gregory  to  John,  &c. 

Our  son  the  glorious  exconsul  Leontius  has 
made  a  serious  complaint  to  us  of  our  brother 
and  fellow-bishop  Leo ;  and  his  complaint  has 
altogether  disturbed  us,  since  a  bishop  ought 
not  to  have  acted  so  precipitately  and  hghtly. 
This  case  we  have  committed,  to  be  thoroughly 
enquired   into,  to   our   Guardian   {defensoris) 


»  See  the  following  Epistle  XIX.  For  the  meaning  oi/amilia 
here  see  note  3  to  tlie  same  epistle.  Gregory  sent  at  the  same 
time  letters  (which  have  not  been  translated)  to  three  influential 
laymen  in  Sicily,  desiring  them  to  assist  and  support  Romanus 
in  the  exercise  ot  his  authority.  Four  other  letters  (23,  24,  26,  27) 
are  translated,  as  intimating  the  kind  of  duties  devolving  oti 
Romanus  in  connexion  with  his  government  of  the  Patrimony. 

3  For  the  mertning  of  Coloni,  see  I.  44.  The  body  of  them 
is  called  ihe  Jamilia  of  the  patrimony  in  the  preceding  epistle 
to  Romanus  (Ep.  XVUI.). 


Romanus  when  he  comes  to  you.  Further, 
the  messenger  who  was  sent  by  him  {i.e.  by 
Leontius)  complains  of  your  Fraternity,  that 
in  the  defence  of  the  illustrious  physician 
Archelaus  the  interests  of  our  brother  and 
fellow-bishop,  the  Metropolitan  Domitian, 
suffer  damage  *.  And  indeed  your  Fraternity 
ougltt  justly  to  protect  your  sons,  or  it  may  be 
in  this  case  the  interests  of  holy  Church, 
and  to  give  no  occasion  for  evil-speaking  to 
adversaries.  I  doubt  not,  however,  even  while 
thus  speaking,  that  you  do  take  heed  to  this  : 
yet  we  have  enjoined  on  the  same  Romanus, 
when  he  comes  to  you,  to  arrange  witn  you 
what  is  right  with  regard  to  this  case  also 

EPISTLE  XXIV. 
To  Romanus,  Guardian  {Defensorem). 

Gregory  to  Romanus,  &c. 

Our  son  Theodosius,  abbot  of  the  Monastery- 
founded  by  the  late  Patrician  Liberius  in  Cam- 
pania, is  known  to  have  intimated  to  us  that 
the  late  illustrious  lady  Rustica.  about  one  and 
twenty  years  ago,  in  the  will  that  she  made, 
appointed  in  the  first  place  Fehx,  her  husband, 
to  be  her  heir,  and  delegated  to  him  the 
foundation  of  a  Monastery  in  Sicily  ;  but  on 
this  condition, — that  if  he  should  not  witliin 
the  space  of  one  year  pay  all  the  legacies  be- 
queathed to  her  freedmen,  or  establish  the 
aforesaid  Monastery  as  she  desired,  then  the 
holy  Roman  Church  should  have  undisputed 
claim  to  the  portion  which  she  was  understood 
to  have  in  the  farm  of  Cumas,  and  that  it 
should  lend  aid  for  paying  the  above  legacies, 
and  for  the  construction  of  the  said  monastery. 
Hence,  seeing  that,  as  is  said,  the  bequeathed 
property  has  not  so  far  been  made  over  in  full 
to  this  same  monastery,  and  some  part  of  the 
possession  is  up  to  this  time  detained  by  her 
heirs,  let  thy  Experience  thoroughly  enquire 
into  and  examine  the  case.  And  in  the  first 
place  indeed,  if  under  the  conditions  of  the 
will  any  heirship  comes  in  wherein  our  Church 
may  have  a  plea,  we  desire  thee  to  investigate 
and  clearly  ascertain  it,  and  act  for  the  ad- 
vantage of  the  poor,  as  the  order  of  the  busi- 
ness may  require  ;  and  then  to  be  instantly 
sohcitous  for  the  due  establishment  of.  that 
cell,  and  the  recovery  of  the  bequeathed 
property,  to  the  end  that  the  pious  desire  of 
the  testatrix  may  be  fulfilled  in  both  respects, 
and  the  unjust  detainers  of  the  property  may 
learn  from  just  loss  the  guilt  of  their  undue 


4  This  Domitian  was  bishop  of  Melitina  and  Metropolitan 
of  Armenia,  being  a  relation  of  the  Emperor's,  see  III.  67.  The 
physician  Archelaus  is  commended  in  an  epistle  not  translated 
(V.  32)  to  Cyprian,  the  previous  rector  patrimonii  in  Sicily, 
for  protection  in  some  question  about  property. 


EPISTLE    XXXIII. 


II 


retention.  With  all  vivacity,  then,  we  desire 
tliee  both  to  enquire  into  this  case  and,  with 
the  help  of  the  Lord,  to  bring  it  to  an  issue, 
that  the  pious  devotion  of  the  ordainer  may  at 
length  take  effect.  But  we  desire  thee  also,  as 
far  as  justice  allows,  to  succour  this  monastery 
in  all  ways,  that  lay  persons  who  ought  to  have 
rendered  the  succour  of  their  assistance  may 
not,  as  is  asserted,  have  power  of  doing  hurt 
in  the  name  of  the  founder. 


EPISTLE  XXVL 
To  RoMANUs,  Guardian  {Defensor eni), 

Gregory  to  Romanus,  &c. 

Although  the  law  with  reason  allows  not 
things  that  come  into  possession  of  the  Church 
to  be  alienated,  yet  sometimes  the  strictness 
of  the  rule  should  be  moderated,  where  regard 
to  mercy  invites  to  it,  especially  when  there 
is  so  great  a  quantity  that  the  giver  is  not 
burdened,  and  the  poverty  of  the  receiver  is 
considerably  relieved.  And  so,  inasmuch  as 
Stephania,  the  bearer  of  these  presents,  having 
come  hither  with  her  little  son  Calixenus 
(whom  she  asserts  that  she  bare  to  her  late 
husband  Peter,  saying  also  that  she  has  la- 
boured under  extreme  poverty),  demanded  of 
us  with  supplication  and  tears  that  we  should 
cause  to  be  restored  to  the  same  Calixenus 
the  possession  of  a  house  in  the  city  of  Ca- 
tana,  which  Ammonia,  her  late  mother-in-law, 
the  grandmother  of  Calixenus,  had  offered  by 
title  of  gift  to  our  Church  ;  asserting  that  the 
said  Ammonia  had  not  power  to  alienate  it, 
and  that  it  belonged  alti  'gether  to  the  aforesaid 
Calixenus,  her  son  ;  which  assertion  our  most 
beloved  son  Cyprian,  the  deacon,  who  was 
acquainted  with  the  case,  contradicted,  saying 
that  the  complaint  of  the  aforesaid  woman  had 
not  justice  to  go  on,  and  that  she  could  not 
reasonably  claim  or  seek  to  recover  that  house 
in  the  name  of  her  son ;  but,  lest  we  should 
seem  to  leave  the  tears  of  the  above-named 
woman  without  effect,  and  to  follow  the  way 
of  rigour  rather  than  embrace  the  plea  of  pity, 
we  command  thee  by  this  precept  to  restore 
the  said  house  to  the  above-named  Calixenus, 
together  wiih  Ammonia's  deed  of  gift  with 
respect  to  this  same  house,  which  is  known 
to  be  there  in  Sicily ; — since,  as  we  have  said, 
it  is  better  in  doubtful  cases  not  to  execute 
strictness,  but  rather  to  be  inclined  to  the  side 
of  benignity,  especially  when  by  the  cession 
of  a  small  matter  the  Church  is  not  burdened, 
and  succour  is  mercifully  given  to  a  poor 
orphan. 

Given  in  the  month  of  November,  Indic- 
tion  2. 


EPISTLE  XXVII. 

To  Romanus,  Guardian  {Defensorem). 

Gregory  to  Romanus,  &c. 

It  has  come  to  our  ears  that  certain  men, 
having  altogether  too  little  discernment,  de- 
sire us  to  become  implicated  in  their  risks, 
and  wish  to  be  so  defended  by  ecclesiastical 
persons,  that  the  ecclesiastical  persons  them- 
selves may  be  bound  by  their  guilt.  Where- 
fore I  admonish  thee  by  this  present  in- 
junction, and  through  thee  our  brother  and 
fellow-bishop,  the  lord  John,  or  others  whom 
it  may  concern,  that  with  regard  to  eccle- 
siastical patronage  of  people  (whether  you 
should  have  received  letters  from  me,  or  none 
should  have  been  addressed  to  you),  you  should 
bestow  it  with  such  moderation  tiiat,  if  any 
have  been  implicated  in  public  peculations, 
they  may  not  appear  to  be  unjustly  defended 
by  us,  lest  we  should  in  any  way  transfer  to 
ourselves,  by  venturing  on  indiscreet  deience, 
the  ill  repute  of  evil  doers  :  but  so  far  as  be- 
comes the  Church,  by  admonisliing  and  ap- 
plying the  word  of  intercession,  succour  whom 
you  can  ;  so  that  you  may  both  give  them  aid, 
and  not  stain  the  repute  of  holy  Church. 

EPISTLE   XXXIII. 
To  Andrews. 

Gregory  to  Andrew. 

On  hearing  that  your  Glory  had  been  se- 
verely afflicted  with  grief  and  sickness,  I  con- 
doled with  you  exceedingly.  But  learning 
presently  that  the  malady  had  entirely  left 
you,  I  soon  turned  my  sorrow  into  joy,  and 
returned  great  thanks  to  Almighty  God  tor 
that  He  smote  that  He  might  heal,  afflicted 
that  He  might  lead  to  true  joys.  For  hence  it 
is  written,  Whovi  the  Lord  loveth  he  chasieneth, 
and  scourgeth  every  son  whom  he  receiveth  (Heb. 
xii.  6).  Hence  the  Truth  in  person  says,  My 
Father  is  the  hushandmati,  and  every  branch  in 
me  that  beareth  not  fruit,  he  will  take  away ; 
but  every  branch  that  beareth  fruit,  he  will 
purge  it,  that  it  may  bring  forth  more  fruit 
( Joh.  XV.  I,  2).  For  the  unfuitful  branch  is 
taken  away,  because  a  sinner  is  utterly  rooted 
up.  But  the  fruitful  branch  is  said  to  be 
purged,  because  it  is  cut  down  by  discipline 
that  it  may  be  brought  to  more  abundant 
grace.  For  so  the  grain  of  the  ears  of  corn, 
beaten  with  the  threshing  instrument,  is  stiipt 
of  its  awn  and  chaffs  So  the  olives,  pressed 
in  the  oil-press,  flow  forth  into  the  fatness  of 
oil.  So  the  bunches  of  grapes,  pounded 
with  the  heels,  liquify  into  wine.  Rejoice, 
therefore,   good    man,    for   that   in    this    thy 

S  Andreas  Srholasticus,  so  addressed  V.  4?. 


12 


EPISTLES   OF  ST.  GREGORY  THE  GREAT. 


scourge  and  this  thy  advancement  thou  seest 
that  thou  art  loved  by  the  Eternal  Judge. 

Furthermore,  I  beg  that  my  daughter  Glo- 
riosa,  your  wife,  be  greeted  in  my  name. 
Now  may  Almighty  God  keep  you  under 
heavenly  protection,  and  comfort  you  both 
now  with  abundance  of  gifts  and  hereafter 
With  the  retribution  of  reward. 

EPISTLE  XXXVI. 

To   FORTUNATUS,    BiSHOP    OF    NeAPOLIS 

Gregory  to  Fortunatus,  &c. 

Having  learnt  what  zeal  inflames  your  Fra- 
ternity in  behalf  of  Christian  slaves  whom 
Jews  buy  from  the  territories  of  Gaul,  we 
apprize  you  that  your  solicitude  has  so  pleased 
us  that  it  is  also  our  own  deliberate  judgment 
that  they  should  be  inhibited  from  traffic  of 
this  kind.  But  we  find  from  Basilius,  the 
Hebrew,  who  has  come  here  with  other  Jews, 
that  such  purchase  is  enjoined  on  them  by 
(Hvers  judges  of  the  republic,  and  that  Chris- 
tians along  with  pagans  come  to  be  thus  pro- 
cured. Hence  it  has  been  necessary  for  the 
business  to  be  adjusted  with  such  caudous 
arrangement  that  neither  they  who  give  such 
orders  should  be  thwarted,  nor  those  who  say 
they  obey  them  against  their  will  should  bear 
any  expense  unjustly.  Accordingly,  let  your 
Fraternity  with  watchful  care  provide  for  this 
being  observed  and  kept  to ;  that,  when  they 
[i.e.  the  Jewish  dealers]  return  from  the  afore- 
said province.  Christian  slaves  who  may  hap- 
pen to  be  brought  by  them  be  either  handed 
over  to  those  who  gave  the  order,  or  at  all 
events  sold  to  Christian  purchasers  within 
forty  days.  And  after  the  completion  of  this 
number  of  days  let  none  of  them  in  any  way 
whatever  remain  in  the  hands  of  the  Jews. 
But,  should  any  of  these  slaves  perchance  fall 
into  such  sickness  that  they  cannot  be  sold 
within  the  appointed  days,  care  is  to  be  taken 
that,  when  they  are  restored  to  their  former 
health,  they  be  by  all  means  disposed  of  as 
aforesaid.  •  For  it  is  not  fit  that  any  should 
incur  loss  for  a  transaction  that  is  free  from 
blame.  But  since,  as  often  as  anything  new 
is  ordained,  it  is  usual  so  to  lay  down  the  rule 
for  the  future  as  not  to  condemn  the  past  in 
large  costs,  if  any  slaves  have  remained  in 
their  hands  from  the  purchase  of  the  previous 
year,  or  have  been  recently  taken  away  from 
them  by  you,  let  them  have  liberty  to  dispose 
of  them  while  they  are  with  you.  So  may 
there  be  no  possibility  of  their  incurring  loss 
for  what  they  did  in  ignorance  before  the  pro- 
hibition, such  as  it  is  right  they  should  sustain 
after  being  forbidden. 


Further,  it  has  been  reported  to  us  that  the 
above-named  Basilius  wishes  to  concede  to 
his  sons,  who  by  the  mercy  of  God  are  Chris- 
tians, certain  slaves,  under  the  title  of  a  gift, 
with  the  view  that,  under  cover  of  the  oppor- 
tunity thus  afforded,  they  may  serve  him  as 
their  master  all  but  in  name  ;  and  that,  if 
after  this  any  should  perchance  have  believed 
that  they  might  fly  to  the  Church  for  refuge 
in  order  to  become  Christians,  they  may 
not  be  reclaimed  to  freedom,  but  to  the 
dominion  of  those  to  whom  they  had  before 
been  given.  In  this  matter  it  befits  your 
Fraternity  to  keep  becoming  watch.  And, 
if  he  should  wish  to  give  any  slaves  to  his 
sons,  that  all  occasion  of  fraud  may  be  re- 
moved, let  them  by  all  means  become  Chris- 
tians, and  let  them  not  remain  in  his  house  ; 
but,  when  circumstances  may  require  that  he 
should  have  their  services,  let  them  be  com- 
manded to  render  him  what,  even  in  any  case, 
from  his  sons,  and  for  God's  sake,  it  is  fitting 
should  be  supplied  to  him. 

EPISTLE  XLI. 
To  JuLiANUs,  Scribo\ 

Gregory  to  Julianus,  &c. 

If  in  secular  offices  order  and  the  discipline 
handed  down  by  our  ancestors  is  observed,  who 
may  bear  to  see  ecclesiastical  order  confounded, 
to  disregard  such  things  when  heard  of,  and 
postpone  their  amendment  by  improperly  con- 
doning them  ?  And  indeed  you  do  well  to  love 
charity  and  to  persuade  to  concord.  But,  since 
we  are  compelled  by  consideration  of  our  posi- 
tion, and  for  God's  sake,  by  no  means  to  leave 
uninvestigated  the  things  that  have  come  to 
our  knowledge,  we  shall  take  care,  when  Maxi- 
mus  comes,  to  require  a  strict  account  from 
him  of  the  things  that  have  been  said  about 
him.  And  we  trust  in  the  guardianship  of  our 
Creator,  that  we  shall  not  be  turned  aside  by 
either  the  favour  or  the  fault  of  any  man  from 
maintenance  of  the  canons  and  the  straight 
path  of  equity,  but  \villingly  observe  what  is 
agreeable  to  reason.  For  if  (which  God  forbid) 
we  neglect  ecclesiastical  solicitude  and  vigour, 
indolence  destroys  discipfine,  and  certainly 
harm  will  be  done  to  the  souls  of  the  faithful, 
while  they  see  such  examples  set  them  by  their 
pastors.  But  with  regard  to  your  saying  in 
your  letter  that  the  good  will  of  the  palace 
and  the  love  of  the  people  are  not  alienated 
from  him,  this  circumstance  does  not  recall 
us  from  our  zeal  for  justice,  nor  shall  it  cause 
our  determination  to  enquire  into  the  truth  to 


*  Cf.  II.  3a,  note  7  ;    V.  30,  note  8.     On  the  subject  of  the 
epistle,  see  III.  47,  note  2. 


EPISTLE   XLIX. 


13 


fail  through  sin  of  ours.  Every  one,  then, 
should  strive,  magnificent  son,  to  conciliate  to 
himself  the  love  of  God.  For  without  divine 
favour  what  can  I  say  that  human  love  will  do 
for  us  hereafter,  when  even  among  ourselves  it 
harms  us  the  more  ? 

EPISTLE  XLII. 
To  Agilulph,  King  of  the  Lombards. 

Gregory  to  Agilulph,  &c. 

We  return  thanks  to  your  Excellency,  that, 
hearkening  to  our  petition,  you  have  concluded 
such  a  peace  as  may  be  of  advantage  to  both 
parties,  as  we  had  confidence  in  you  that  you 
would.  On  this  account  we  greatly  commend 
3'our  prudence  and  goodness,  since  in  choosing 
peace  you  have  shewn  that  you  love  God,  who 
is  its  author.  For,  if  unhappily  peace  had  not 
been  made,  what  else  could  have  ensued  but, 
with  sin  and  danger  on  both  sides,  the  shed- 
ding of  the  blood  of  miserable  peasants  7, 
whose  labour  profits  both  ?  But,  that  we  may 
feel  the  advantage  to  us  of  this  peace,  as  it  has 
been  made  by  you,  we  beg  you,  greeting  you 
with  paternal  charity,  that  as  often  as  oppor- 
tunity offers  itself,  you  would  enjoin  by  letters 
on  your  dukes  in  divers  places,  and  especially 
those  who  are  constituted  in  these  parts,  that 
they  keep  this  peace  inviolate,  as  has  been 
promised,  and  not  seek  for  themselves  any 
occasions  whence  either  any  contention  or 
any  ill-feeling  may  arise,  to  the  end  that  we 
may  be  able  to  give  thanks  still  more  for  your 
good  will.  We  received  the  bearers  of  these 
presents,  as  being  in  very  truth  your  own 
people,  with  the  affection  that  was  becoming, 
since  it  was  right  both  to  receive  and  dismiss 
with  charity  men  who  are  wise,  and  who  an- 
nounced that  by  the  favour  of  God  peace  had 
been  concluded. 

EPISTLE  XLIII. 
To  Theodelinda,  Queen  of  the  Lombards. 

Gregory  to  Theodelinda,  &c. 

How  your  Excellency  has  laboured  earnestly 
and  kindly,  as  is  your  wont,  for  the  conclusion 
of  peace  we  have  learnt  from  the  report  of  our 
son,  the  abbot  Probus.  Nor  indeed  was  it 
otherwise  to  be  expected  of  your  Christianity 
than  that  you  would  in  all  ways  shew  your 
assiduity  and  goodness  in  the  cause  of  peace. 
Wherefore  we  give  thanks  to  Almighty  God, 
who  so  rules  your  heart  with  His  loving-kind- 
ness that,  as  He  has  given  you  a  right  faith,  so 
He  also  grants  you  to  work  always  what  is 
pleasing  in  His  sight.  For  you  may  be  assured, 
most  excellent  daughter,  that  for  the  saving  of 


7  Rustkorum.    Cf.  I.  44,  p.  88,  note  i,  and  Prolegom.,  p.  viii. 


SO  much  bloodshed  on  both  sides  you  have 
acquired  no  small  reward.  On  this  account, 
returning  thanks  for  your  goodwill,  we  implore 
the  mercy  of  our  God  to  repay  you  with  good 
in  body  and  soul  here  and  in  the  world  to 
come. 

Moreover,  greeting  you  with  fatherly  affec- 
tion, we  exhort  you  so  to  deal  with  your  most 
excellent  consort  that  he  may  not  reject  the 
alliance  of  the  Christian  republic.  For,  as  I 
believe  you  know  yourself,  it  is  in  many  ways 
profitable  that  he  should  be  inclined  to  betake 
himself  to  its  friendship.  Do  you  then,  after 
your  manner,  always  strive  for  what  tends  to 
goodwill  and  conciliation  between  the  parties, 
and  labour  wherever  an  occasion  of  reaping  a 
reward  presents  itself,  that  you  may  commend 
your  good  deeds  the  more  before  the  eyes  of 
Almighty  God. 

EPISTLE  XLIX 
To  Anastasius,  Bishop  of  Antioch  ^ 

Gregory  to  Anastasius,  &c. 

I  received  the  letteis  of  thy  Fraternity,  rightly 
holding  fast  the  profession  of  the  faith  ;  and  I 
returned  great  thanks  to  Almighty  God,  who, 
when  the  shepherds  of  His  flock  are  changed, 
still,  even  after  such  change,  guards  the  faith 
which  He  once  delivered  to  the  holy  Fathers. 
Now  the  excellent  preacher  says.  Other  foimda- 
tion  can  no  man  lay  than  that  is  laid,  ivhich  is 
Christ  Jesus  (i  Cor.  iii.  2).  Whosoever,  then, 
with  love  of  God  and  his  neighbour,  holds 
firmly  the  faith  that  is  in  Christ,  he  has  laid 
for  himself  the  same  Jesus  Christ,  the  Son  of 
God  and  man,  as  a  foundation.  It  is  to  be 
hoped  therefore  that,  where  Christ  is  the 
foundation,  the  edifice  also  of  good  works 
may  follow.  The  Truth  also  in  person  says, 
He  that  entereth  not  by  the  door  into  the  sheep- 
fold,  but  cli7nbeth  up  some  other  may,  the  same  is 
a  thief  and  a  robber ;  but  he  that  entereth  in 
by  the  door  is  the  shepherd  of  the  sheep  (J  oh. 
x.  i).  And  a  little  after  He  adds,  /  am  the 
door.  He,  then,  enters  into  the  sheep-fold 
through  the  door  who  enters  through  Christ. 
And  he  enters  through  Christ  who  thinks  and 
preaches  what  is  true  concerning  the  same 
Creator  and  Redeemer  of  the  human  race, 
and  holds  fast  what  he  j^reaches  ;  who  takes 
upon  him  the  topmost  place  of  rule  for  the 
office  of  carrying  a  burden,  not  for  the  desire 
of  the  glory  of  transitory  dignity.  He  also 
watches  wisely  over  the  sheep-fold  of  which  he 
has  taken  charge,  lest  either  perverse  men  tear 
the  sheep  of  God  by  speaking  frovvard  things. 


8_This  was  the  younger  Anastasius,  who  succeeded  the 
patriarch  of  the  same  name  to  whom  previous  epistles  are  ad- 
dressed. 


H 


EPISTLES   OF  ST.  GREGORY  THE   GREAT. 


or  malignant  spirits  ravage  them  by  persuading 
to  vicious  delights. 

Of  a  truth  we  remember  how  the  blessed 
Jacob,  who  had  served  long  for  his  wives, 
said,  This  twenty  years  have  I  been  with  thee  ; 
thy  ewes  and  thy  she  goats  have  not  been  barren. 
The  rams  of  thy  flock  have  I  not  eaten,  nor  she7vn 
ufito  thee  that  which  had  been  seized  by  a  beast. 
I  made  good  every  loss  ;  whatever  had  been  lost 
by  theft,  frojn  me  didst  thou  require  it.  By  day 
and  night  I  was  consumed  by  drought  atid  frost ; 
sleep  fled  from  mine  eyes  (Gen.  xxxi.  38).  If, 
then,  he  who  feeds  the  sheep  of  Laban  labours 
and  watches  thus,  on  what  labour,  on  what 
watches,  should  he  be  intent  who  feeds  the 
sheep  of  God  ?  But  in  all  this  let  Him 
instruct  us  who  for  our  sake  became  a  man, 
who  vouchsafed  to  become  what  he  had  made. 
May  He  pour  both  into  my  weakness  and  into 
thy  charity  the  spirit  of  His  own  love,  and  in 
all  carefulness  and  watchfulness  of  circum- 
spection open  the  eye  of  our  heart. 

But  for  men  of  a  right  faith  being  advanced 
to  sacred  orders  thanks  are  to  be  paid  without 
cease  to  the  same  Almighty  God,  and  prayer 
ever  made  for  the  life  of  our  most  pious  and 
most  Christian  lord  the  Emperor,  and  for  his 
most  tranquil  spouse,  and  their  most  gentle 
offspring,  in  whose  times  the  mouths  of  heretics 
are  silent;  since,  though  their  hearts  seethe 
with  the  madness  of  perverse  thought,  yet  in  the 
time  of  the  Catholic  Emperor  they  presume  not 
to  speak  out  the  bad  things  which  they  think. 

Furthermore,  in  speaking  of  your  main- 
tenance of  the  holy  councils,  your  Fraternity 
declares  that  you  maintain  the  first  holy 
Ephesine  synod.  But,  seeing  that  from  the 
account  given  in  an  heretical  document  which 
has  been  sent  me  from  the  royal  city,  I  have 
found  that,  according  to  it,  certain  Catholic 
positions  had  been  censured  along  with  here- 
tical ones,  because  some  suppose  that  to  have 
been  the  first  Ephesine  synod  which  was  got 
together  at  some  time  or  other  by  the  heretics 
in  the  same  city,  it  is  altogether  necessary  that 
your  Charity  should  apply  to  the  Churches  of 
Alexandria  and  Antioch  for  the  acts  of  this 
synod,  and  find  how  the  matter  really  stands. 
Or,  if  you  please,  we  will  send  you  hence  what 
we  have  here,  preserved  from  of  old  in  our 
archives.  For  that  synod  which  was  held 
under  pretence  of  being  the  first  Ephesine 
asserts  that  certain  positions  submitted  to  it 
were  approved,  which  are  the  declared  tenets 
of  Ccelestius  and  Pelagius.  And,  Coelestius 
and  Pelagius  having  been  condemned  in  that 
synod,  how  could  those  positions  be  approved, 
the  authors  of  which  were  condemned  9  ? 

9  Cf.  VI.  14. 


Further,  since  it  has  come  to  our  ears  that 
in  the  Churches  of  the  East  no  one  attains  to 
a  sacred  order  except  by  giving  of  bribes,  if 
your  Fraternity  finds  it  to  be  so,  offer  your 
first  oblation  to  Almighty  God  by  restraining 
in  the  Churches  subject  to  you  the  error  of 
simoniacal  heresy.  For,  to  pass  over  other 
considerations,  what  manner  of  men  can  they 
be  in  sacred  orders  who  are  raised  to  them 
not  by  merit,  but  by  bribes  ?  May  Almighty 
God  guard  thy  Love  with  heavenly  grace,  and 
grant  to  you  to  carry  with  you  to  eternal  joys 
multiplied  fruit  and  overflowing  measure  from 
those  who  are  committed  to  your  charge. 

EPISTLE  LV. 

To  Fantinus,  Guardian  {Defensorem\ 
OF  Panormus  {Palermo). 

Gregory  to  Fantinus,  &c. 

A  little  time  ago  we  wrote  to  Victor,  our 
brother  and  fellow-bishop,  that — inasmuch  as 
certain  of  the  Jews  have  complained  in  a 
petition  presented  to  us  that  synagogues  with 
their  guest-chambers,  situated  in  the  city  of 
Panormus,  had  by  him  been  unreasonably  taken 
possession  of — he  should  keep  aloof  from 
their  congregation  until  it  could  be  ascertained 
whether  this  thing  had  been  justly  done,  lest 
perchance  injury  should  appear  to  have  been 
alleged  by  them  of  their  own  mere  will.  And 
indeed,  having  regard  to  his  priestly  office,  we 
could  not  easily  believe  that  our  aforesaid 
brother  had  done  anything  unsuitably.  But, 
since  we  find  from  the  report  of  Salarius,  our 
notary,  who  was  afterwards  there,  that  there 
had  been  no  reasonable  cause  for  taking  pos- 
session of  those  synagogues,  and  that  they  had 
been  unadvisedly  and  rashly  consecrated,  we 
therefore  enjoin  thy  Experience,  since  what 
has  been  once  consecrated  cannot  any  more 
be  restored  to  the  Jews,  that  it  be  thy  care  to 
see  that  our  aforesaid  brother  and  fellow-bishop 
pay  the  price  at  which  our  sons,  the  glorious 
Venantius  the  Patrician,  and  Urbicus  the 
Abbot,  may  value  the  synagogues  themselves 
with  the  guest-chambers  that  are  under  them 
or  annexed  to  their  walls,  and  the  gardens 
thereto  adjoining ;  that  so  what  he  has  caused 
to  be  taken  possession  of  may  belong  to  the 
Church,  and  they  may  in  nowise  be  oppressed, 
or  suffer  any  injustice.  Moreover,  let  books 
or  ornaments  that  have  been  abstracted  be  in 
like  manner  sought  for.  And,  if  any  have 
been  manifestly  taken  away,  we  desire  them 
also  to  be  restored  without  any  ambiguity^ 
For,  as  there  ought  to  be  no  licence  for  them,, 
as  we  have  ourselves  already  written,  to  do 
anything  in  their  synagogues  beyond  what  is 
decreed  by  law,  so  neither  damage  nor  any 


EPISTLE    LX. 


15 


cost  ought  to  be  brought  upon  them  contrary 
to  justice  and  equity 

EPISTLE  LVIII. 
To  Martin,  Scholasticus\ 

Gregory  to  Martin,  &c. 

Seeing  that  questions  arising  in  civil  affairs 
need,  as  is  known  to  thy  Greatness,  very  full 
enquiry,  let  thy  wisdom  consider  with  what 
care  and  vigilance  the  cajuses  of  bishops  should 
be  investigated.  But,  in  the  letter  which  thou 
hast  sent  us  by  the  bearer  of  these  presents  on 
the  questions  with  respect  to  which  thou  wert 
sent  to  us  by  our  brother  and  fellow-bishop 
Crementius,  thou  hast  given  only  a  superficial 
account  of  them,  and  hast  been  entirely  silent 
about  their  root.  But,  had  their  origin  and 
intrinsic  character  been  manifest  to  us,  we 
should  have  known  what  should  be  decided 
about  them,  and  would  then  settle  the  mind 
of  our  aforesaid  brother  by  a  plain  and  suitable 
reply.  This,  however,  is  altogether  displeasing 
to  us,  that  thou  givest  us  to  understand  that 
some  of  the  bishops  have  gone  to  the  court  ^ 
without  letters  from  their  primate,  and  that 
they  hold  unlawful  assemblies.  But  since,  as 
we  have  before  said,  the  origin  and  nature  of 
the  questions  are  entirely  unknown  to  us,  we 
cannot  pronounce  anything  definitely,  lest,  as 
would  be  very  reprehensible,  we  should  seem 
to  pass  sentence  about  things  imperfectly 
known.  Hence  it  was  very  needful  that,  for 
our  complete  information,  thy  Greatness  should 
have  proceeded  hither  to  reply  to  our  ques- 
tions during  the  time  of  thy  lingering  in  Sicily. 
Nevertheless,  now  that  thou  hast  seen  our 
brother  and  fellow-bishop  John,  we  believe 
that  in  him  thou  hast  seen  us  also.  And  so, 
since  he  has  been  at  pains  himself  also  to 
write  to  us  about  the  same  questions,  we  have 
written  in  reply  to  him  what  seemed  to  us  right. 
And,  since  he  is  a  priest  of  ripe  and  cautious 
judgment,  if  you  are  willing  to  treat  with  him  on 
the  questions  which  he  has  been  commissioned 
to  entertain,  we  are  sure  that  you  will  find  in 


'  On  the  designation  Scholasticus,  see  II.  32,  note  2 ;  V.  36, 
note  9.  The  occasion  of  this  and  the  following  epistle  appears 
to  have  been  as  follows.  Crementius,  who  was  at  that  time 
primate  of  the  province  of  Bizacia  in  Africa,  had  been  accused 
by  other  African  bishops.  The  Emperor,  appealed  to  by  them, 
had  desired  Gregory  to  take  cognizance  of  the  case  ;  but  his 
interference  had  been  objected  to  in  Africa,  where,  as  appears 
elsewhere,  there  was  still  jealousy  of  the  claims  of  the  Roman 
See.  Gregory  had  commissioned  John,  Bishop  of  Syracuse,  to 
investigate  the  matter,  and  to  him  Crementius  (who  now  professed 
—though  Gregory  doubted  his  sincerity — to  defer  to  the  Roman 
bishop)  had  sent  the  lawyer  Martin  to  state  his  case.  The  latter 
seems  to  have  been  directed  to  go  on  to  Rome  too,  but  liad 
not  done  so.  Both  Martin  and  John  had  subsequently  written  to 
Gregory  on  the  subject,  and  to  them  he  now  replies.  Some  three 
years  seem  to  have  afterwards  elapsed  withuut  anything  more 
being  done :  see  XII.  32,  where  Gregory  urges  the  bishops 
of  the  province  to  investigate  the  old  charges  against  their 
primate  in  synod  :  but  with  what  result  does  not  further  appear. 

''  Ad  cotiiitatum;  referring  to  the  suffragans  of  Crementius 
having  complained  to  the  Emperor  against  their  primate. 


him  what  is  both  advantageous  and  reason- 
able. 

EPISTLE  LIX. 
To  John,  Bishop  of  Syracuse  3. 

Gregory  to  John,  &c. 

I  have  received  your  Fraternity's  letter, 
wherein  you  inform  me  that  the  most  eloquent 
Mai  tin  has  come  from  the  African  province 
and  communicated  something  to  you  privately. 
And  indeed  your  Fraternity,  as  often  as  you 
find  occasion,  ceases  not  to  shew  your  love 
towards  the  blessed  apostle  Peter.  Where- 
fore we  give  thanks  to  Almighty  God,  that 
where  you  are,  there  we  are  not  found  absent. 
Nevertheless,  your  Holiness  is  not  yet  fully  ^ 
cognizant  of  the  case  in  hand.  For  the  Byza- 
cene  primate  ^  had  been  accused  on  some 
charge,  and  the  most  pious  Emperor  wished 
him  to  be  judged  by  us  according  to  canonical 
ordinance.  But  then,  on  the  receipt  of  ten 
pounds  of  gold,  Theodorus  the  7nagisterinilitum 
opposed  this  being  done.  Yet  the  most  pious 
Emperor  admonished  us  to  commission  some 
one,  and  do  whatever  was  canonical.  But, 
seeing  the  contrarieties  of  men,  we  have  been 
unwilling  to  decide  this  case.  Now,  moreover, 
this  same  primate  says  something  about  his 
own  intention.  And  it  is  exceedingly  doubt- 
ful whether  he  says  such  things  to  us  sincerely, 
or  in  fact  because  he  is  being  attacked  by  his 
fellow-bishops  :  for,  as  to  his  saying  that  he  is 
subject  to  the  Apostolic  See,  if  any  fault  is 
found  in  bishops,  1  know  not  what  bishop  is 
not  subject  to  it.  But  when  no  fault  requires 
it  to  be  otherwise,  all  according  to  the  principle 
of  humility  are  equal.  Nevertheless,  do  you 
speak  with  the  aforesaid  most  eloquent  Martin 
as  seems  good  to  your  Fraternity.  For  it  is 
for  you  to  consider  what  should  be  done  ;  and 
we  have  replied  to  you  briefly  on  the  case, 
because  we  ought  not  to  believe  indiscriminately 
men  that  are  even  unknown  to  us.  If,  how- 
ever, you,  who  see  him  before  you  in  person, 
are  of  opinion  that  anything  more  definite 
should  be  said  to  him,  we  commit  this  to  your 
Charity,  being  sure  of  your  love  in  the  grace 
of  Almighty  God.  And  what  you  do  regard 
without  doubt  as  having  been  done  by  us. 

EPISTLE    LX. 

To  Romanus  and  other  Guardians  {defen- 
sores)  of  the  Ecclesiastical  Patrimony. 

Gregory  to  Romanus  the  guardian,  Fantinus 
the  guardian,  Sabinus  the  sub-deacon,  Sergius 


3  See  preceding  epistle,  note  i.  On  this  John's  election  to 
the  See  of  Syracuse  on  Gregory's  strong  recommendation  after 
the  death  of  Maximianus,  see  V.  17. 

4  Viz.  Crementius.     See  preceding  epistle. 


i6 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


the  guardian,  Boniface  the  guardian  {a  pari- 
bus 5),  and  the  six  patro7ii. 

Since,  even  as  cautious  foresight  knows  how 
to  block  the  way  against  faults,  and  to  avoid 
what  is  hurtful,  so  neglect  opens  the  way  to 
excesses,  and  is  wont  to  incur  what  ought  to 
be  guarded  against,  we  ought  to  bestow  very 
careful  attention,  and  see  alike  to  the  reputa- 
tion and  to  the  safeguard  of  our  brethren  and 
priests.  Now  it  has  come  to  our  ears  that 
certain  of  the  bishops,  under  pretext,  as  it 
were,  of  help,  associate  themselves  in  one 
house  with  women.  And  so,  lest  hereby  just 
occasion  of  detraction  should  be  given  to 
scoffers,  or  the  ancient  enemy  of  the  human 
race  should  take  advantnge  of  an  easy  matter 
of  deceit,  we  enjoin  thee  by  the  tenor  of  this 
mandate  that  thou  study  to  shew  thyself 
strenuous  and  solicitous.  And,  if  any  of  the 
bishops  included  within  the  limits  of  the 
patrimony  committed  to  thee  are  living  with 
women,  do  thou  entirely  put  a  stop  to  this, 
and  for  the  future  by  no  means  suffer  any 
women  to  reside  with  them,  except  such  as  the 
censorship  of  the  sacred  canons  allows,  that  is 
a  mother,  an  aunt,  a  sister,  and  others  of  this 
sort,  concerning  whom  there  can  be  no  ill 
suspicion.  Yet  they  do  better,  if  they  refrain 
from  living  together  even  with  such  as  these. 
For  we  read  that  the  blessed  Augustine  refused 
to  live  even  with  his  sister,  saying.  Those  who 
are  with  my  sister  are  not  my  sisters. 

The  caution,  then,  of  a  learned  man  ought 
to  be  a  great  instruction  to  us.  For  it  is  a 
mark  of  uncautious  presumption  for  one  that 
is  less  firm  not  to  fear  what  a  strong  man  is 
afraid  of.  For  he  wisely  overcomes  what  is 
unlawful  who  has  learnt  not  to  use  even  what 
is  allowed  him  :  and  indeed  we  bind  none  in 
this  matter  against  their  will,  but,  as  physicians 
ore  accustomed  to  do,  we  prescribe  carefulness 
for  health's  sake,  even  though  it  be  for  the 
time  distressful.  And  therefore  we  impose  no 
necessary  obligation  ;  but,  if  any  should  choose 
to  imitate  a  learned  and  holy  man,  we  leave  it 
to  their  own  will.  Let,  then,  thy  Experience 
act  with  zeal  and  solicitude  for  the  observance 
of  what  we  have  ordered  to  be  prohibited. 
For,  if  hereafter  it  should  chance  to  be  found 
otherwise,  know  that  thou  wiit  incur  no  slight 
risk  with  us.  Furthermore,  let  it  be  thy  care 
to  exhort  these  same  bishops,  our  brethren, 
that  they  admonish  those  who  are  subject  to 
them,  to  wit  those  who  are  constituted  in 
sacred  orders,  to  observe  in  all  ways  after 
their  example  what  they  themselves  observe; 
this  only  being  added,  that  these,  as  canonical 
authority  has  decreed,  are  not  to  leave*  wives 

S  See  I.  25,  note  3. 


whom  they  ought  to  govern  chastely.     Given 
in  the  month  of  March,  Indiction  2. 

EPISTLE  LXI. 

Here  begins  the  epistle  of  Rechared,  King 
of  the  Goths,  addressed  to  the  blessed  Gregory, 
Bishop  of  Rome  ^. 

Rechared  to  the  holy  lord  and  most  blessed 
pope,  the  bishop  Gregory. 

At  the  time  when  the  Lord  in  His  compas- 
sion caused  us  to  be  dissociated  from  the 
impious  Arian  heresy,  and  the  holy  CathoHc 
Church  gathered  us  into  her  bosom  ameli- 
orated in  the  path  of  faith,  it  was  then  the 
desire  of  our  mind  to  seek  with  delight  and 
with  the  whole  bent  of  our  mind  so  very 
reverend  a  man ;  thee  who  art  powerful  above 
all  other  bishops,  that  he  might  commend 
in  all  ways  a  thing  so  worthy  and  acceptable 
to  God  for  us  men.  But,  whereas  we  are 
engaged  in  many  cares  of  government,  being 
occupied  by  divers  occasions,  three  years 
passed  without  the  desire  of  our  mind  being 
satisfied.  And  after  this  we  chose,  for  the 
purpose  of  sending  them  to  thee,  some  abbots 
of  monasteries,  who  should  proceed  to  thy 
presence,  and  offer  gifts  sent  by  us  to  Saint 
Peter,  and  bring  us  word  more  distinctly  of 
thy  holy  reverence's  health.  But,  as  they 
hastened  on  their  way,  and  were  almost  in 
sight  of  the  shores  of  Italy,  it  befell  them  that 
they  struck  on  certain  rocks  near  Marseilles, 
and  were  scarcely  able  to  deliver  their  own 
souls.  And  now  we  have  entreated  a  pres- 
byter whom  thy  Glory  had  sent  as  lar  as  the 
city  of  Malaca  {civitatem  Malicitanam)  to 
come  into  our  sight.  But  he,  detained  by 
bodily  infirmity,  has  in  no  wise  been  able 
to  reach  the  soil  of  our  kingdom.  But,  as  we 
know  most  certainly  that  he  was  sent  by  thy 
Holiness,  we  have  sent  a  golden  cup  orna- 
mented on  the  outside  with  gems  for  thy 
Holiness  (as  I  trust  thou  wilt  vouchsafe  to  do) 
to  offer  as  worthy  of  the  apostle  who  shines 
the  first  in  dignity.  For  I  also  beg  thy  High- 
ness, when  an  opportunity  is  found,  to  seek 
us  out  by  thy  sacred  golden  letters.  For  how 
much  I  truly  love  thee  I  believe  is  not  hidden, 
the  Lord  inspiring  thee,  from  the  fecundity 
of  thine  own  breast.  It  is  sometimes  the  case 
that  those  whom  tracts  of  land  or  sea  divide 
the  grace  of  Christ  glues  together  as  if  visibly. 
For  to  those  who  do  not  see  thee  at  all  in 
person  fame  discloses  thy  goodness. 


*  The  genuineness  of  this  letter  is  considered  doubtful.  It 
may  have  been  a  forgery  founded  on  Epistle  CXXII.  in  this 
book  irom  Gregory  to  Reccared.  The  Latin  in  the  original 
is  in  many  parts  incorrect  and  ungramniatical ;  being  such  indeed 
Reccarea's  was  not  unlikely  to  be.  Other  letters  relating  to 
the  conversion  of  Reccared  are  I.  43  ;  IX.  121,  122. 


EPISTLE   LXV. 


17 


Further,  I  commend  with  all  veneration  to 
thy  Holiness  in  Christ,  Leander,  the  priest 
of  the  church  of  Hispalis,  since  through  him 
thy  benevolence  has  been  made  clearly  mani- 
fest to  us  ;  and  when  we  talk  of  thy  life  with 
this  same  bishop,  we  reckon  ourselves  as  your 
inferiors  in  regard  to  your  good  deeds.  I  am 
delighted  to  hear  of  thy  health,  most  reverend 
and  most  holy  man  ;  and  I  -beg  of  thy  Chris- 
tian prudence  that  thou  wouldest  commend 
frequently  in  thy  prayers  to  our  common  Lord 
us  and  our  people,  who  are  ruled  after  God 
tinder  our  government,  and  have  been  ac- 
quired by  Christ  in  your  times;  that  hereby 
true  charity  to  God-ward  may  establish  in 
well-being  those  whom  the  breadth  of  the 
world  separates. 

EPISTLE  LXII. 
To  RoMANus,  Guardian  {Defensorem). 

Gregory  to  Romanus,  &c. 

It  has  come  to  our  ears  that  the  tonsuj-a- 
tores^  in  Sicily,  with  wicked  presumption,  take 
to  themselves  the  name  of  defensores,  and  that 
they  not  only  are  of  no  utility  for  the  interests 
of  the  Church,  but  also  take  occasion  hence 
to  commit  many  irregularities.  Consequently 
we  enjoin  thy  Experience  by  this  present 
authority  to  enquire  diligently  into  this.  And, 
if  thou  findest  any,  besides  those  who  have 
letters  to  empower  them  in  such  business  ^, 
usurping  henceforth  this  title,  put  a  stop  to 
tliis  thing  by  strict  correction.  If,  however, 
thou  shouldest  discover. any  who  liave  proved 
themselves  active  and  faithful  in  ecclesiastical 
affairs,  thou  must  send  us  a  full  and  particular 
report  of  them,  that  we  may  judge  whether 
they  are  worthy  of  a  letter  9. 

Furthermore,  we  desire  thee  to  make  a 
thorough  examination  of  the  accounts  of  For- 
tunatus ;  and,  when  he  has  satisfied  all  the 
debts  that  appear  against  him,  allow  him  no 
longer  to  have  to  do  with  the  patrimony,  or 
with  any  action  of  our  Church,  seeing  that, 
as  we  have  heard,  he  has  conducted  himself 
in  such  a  manner  that  he  ought  not  henceforth 
to  have  any  communication  with  our  people. 

Furthermore,  it  has  been  reported  to  us 
that  one  Martianus,  who  has  assumed  to  him- 
self the  name  of  a  defensor,  has  declined  to 
pay  obedience  to  our  brother  and  fellow- 
bishop  John,  to  whom  we  had  committed  the 
charge  of  our  patrimony.  Inquire  therefore ; 
and,  if  it  is  true,  let  him  be  sent  into  exile, 


7  "  Tonsuratores  dici  potuere  qui  erant  praepositi  colonis  seu 
possesseribus  praediorum  Ecclesiae  Romanse,  qui  erant  tonsurati 
in  signum  subjectionis,  more  Romanorum."     Alteserra. 

^  i.e.  letters  of  appointment  under  the  hand  of  the  bishop 
of  Rome.     See  V.  29,  XI.  38,  for  the  form  of  such  letters. 

9  See  note  above. 

VOL.  XIII. 


that  his  disobedience  to  him  from  whose 
Church  he  has  seized  for  himself  a  false  title 
of  honour,  and  who  is  promoting  the  interests 
of  the  same,  may  not  go  unpunished.  But, 
if  there  are  also  any  others  disobedient  to  the 
orders  of  our  said  brother,  thou  wilt  by  all 
means  visit  them  with  strict  punishment. 

EPISTLE  LXV. 

To  Januarius,  Bishop  of  Caralis 
{Cagliari). 

Gregory  to  Januarius,  Bishop  of  Sardinia. 

It  has  come  to  our  ears  that  some  of  your 
clerics,  inilated  with  a  spirit  of  elation  (which 
is  a  serious  thing  to  be  said),  neglect  obe- 
dience to  the  commands  of  your  Fraternity, 
and  occupying  themselves  rather  in  the  services 
and  labours  of  others,  desert  the  business  of 
their  own  Church  in  which  they  are  needed. 
For  this  reason  we  greatly  wonder  why  you 
do  not  keep  up  the  rule  of  discipline,  and 
restrain  them,  when  wandering  dissolutely 
at  large,  with  a  rein  of  strict  control  to  the 
requirements  of  the  office  they  have  under- 
taken. It  is  said  also  that  some  of  these 
contumacious  clerks,  in  order  to  obtain  sup- 
port against  you,  resort  to  the  patronage  of 
our  guardian  {defensoris)  Vitalis.  Wherefore 
we  have  sent  a  letter  to  him,  telling  him  not 
to  dare  henceforth  to  support  any  one  of  your 
clerks  against  you  unreasonably;  but,  if  any 
case  of  fault  should  arise  which  is  not  a 
serious  one  but  merits  pardon,  to  approach 
you  rather  as  an  intercessor  than  as  a  sup- 
porter of  the  culprit.  Be  on  your  guard,  then, 
that  no  such  report  shall  hereafter  reach  us 
of  your  subjects  despising  you. 

We  have  learnt  also  that  a  certain  widow 
left  her  substance  to  the  monastery  of  St. 
Julian,  and  that  this  substance  has  been 
plundered  by  one  of  your  clerks  who  used 
to  direct  the  actions  of  the  deceased  woman 
while  she  lived,  and  that  he  now  evades  mak- 
ing restitution.  We  therefore  exhort  thee  that, 
if  what  is  said  should  prove  to  be  true,  you 
cause  him  to  be  constrained  by  strict  proceed- 
ings, to  the  end  that  he  may  make  haste  to 
restore  without  diminution  the  property  left 
to  the  monastery,  and  be  compelled  to  give 
up,'  even  with  the  loss  of  his  reputation,  that 
which,  preserving  the  purity  of  his  honour,  he 
ought  not  to  have  dared  to  take.  But  what 
a  cause  for  shame  it  is  that  we  should  appear 
as  admonishing  your  Fraternity  to  restrain  your 
clerk  under  the  vigour  of  discipline,  this  I 
believe  that  you  yourself  feel  in  your  own 
heart. 

Also  against  worshippers  of  idols,  and  sooth- 
sayers, and  diviners,  we  very  earnestly  exhort 


EPISTLES   OF   ST.   GREGORY  THE   GREAT. 


your  Fraternity  to  be  on  the  watch  with 
pastoral  vigilance,  and  publicly  among  the 
people  hold  forth  against  the  men  who  do 
such  things,  and  recall  them  by  persuasive 
hortation  from  the  contagion  of  so  great 
sacrilege,  and  such  temptation  of  divine  judg- 
ment, and  peril  in  the  present  life.  If,  how- 
ever, thou  shouldest  find  them  unwilling  to 
amend  and  correct  themselves  from  such 
doings,  we  desire  thee  to  lay  hold  of  them 
with  fervent  zeal,  and,  in  case  of  their  being 
slaves,  to  chastise  them  with  blows  and  tor- 
ments, whereby  they  may  be  brought  to 
amendment.  But,  if  they  are  freemen,  they 
should  be  directed  to  penitence  by  suitable 
and  strict  confinement;  so  that  they  who 
scorn  to  listen  to  salutary  words  reclaiming 
them  from  peril  of  death  may  at  any  rate  be 
brought  back  by  bodily  torments  to  the  de- 
sired sanity  of  mind.  We  have  also  been 
informed  that,  you  having  committed  the  care 
of  your  patrimony  to  certain  laymen,  they, 
after  having  been  detected  in  depredations 
on  your  peasants  and  flight  in  consequence, 
both  refuse  to  restore  the  property  which, 
as  not  being  subject  to  your  control,  they 
indecently  retain  as  though  it  were  in  their 
own  power,  and  also  scorn  to  render  you  an 
account  of  their  doings.  If  this  be  so,  it  is 
fitting  that  the  matter  be  strictly  investigated 
by  you,  and  the  case  between  them  and  the 
peasants  of  your  Church  be  thoroughly  ex- 
amined. And  whatever  fraud  may  be  dis- 
covered in  them  let  them  be  compelled  to 
make  restitution  for  with  the  penalty  ap- 
pointed by  the  laws.  But  for  the  future  your 
Fraternity  must  take  care  that  ecclesiastical 
property  be  not  committed  to  secular  men  not 
living  under  your  rule,  but  to  approved  clerics 
holding  office  under  you ;  in  whom  if  any 
wrong  doing  should  be  found,  you  may  be 
able  to  correct  what  has  been  unlawfully  done, 
as  in  the  case  of  persons  under  you,  whom 
the  obligation  of  their  condition  convenes 
before  you  rather  than  excuses. 

EPISTLE  LXVII. 

To    CONSTANTIUS,    BiSHOP    OF    MiLAN  *. 

Gregory  to  Constantius,  &c. 

Maximus,  the  prevaricator  of  the  Church  of 
Salona,  after  he  had  failed  to  obtain  anything 
through  the  greater  powers  of  the  world,  has 
betaken  himself  to  the  lesser  ones  ;  and  by  a 
superfluity  of  prayers  and  by  attestation  to  his 
good  works  he  strives  to  prevail  with  us.  This 
being  so,  I  have  thouglu  it  would  be  inhuman 
in  me,  if  he  who  says  that  he  fears  me  much 


were  quite  unable  to  find  me  in  some  degree 
more  indulgent.  And  I  have  therefore  decided 
that  our  most  reverend  brother  and  fellow- 
bishop  Marinianus  should  take  cognizance  of 
his  cause  in  the  city  of  Ravenna.  If,  however, 
by  any  chance  his  person  is  suspected,  we 
desire  that  your  Fraternity  also,  if  it  is  not  too 
laborious  for  you,  should  take  the  trouble  of 
repairing  to  the  same  city,  and  sit  together 
with  our  aforesaid  brother  in  the  same  trial. 
Whatever,  then,  may  seem  good  to  each  of 
your  Holinesses,  know  that  it  will  seem  good 
to  me ;  and  your  judgment  I  accept  as  my 
own  ;  and  what  things  you  both  think  should 
be  remitted,  be  assured  that  I  remit ;  taking, 
however,  careful  heed  that  we  may  not  appear 
to  be  either  sinfully  remiss  or  austere  to  the 
injury  of  Holy  Church.  We  have  enjoined  the 
execution  of  this  matter  on  the  Chartulary 
Castorius,  that  he  may  fully  report  to  us  all 
that  has  been  done. 

EPISTLE  LXVIIL 
To  EusEBius  OF  Thessalonica. 

Gregory  to  Eusebius  of  Thessalonica,  Urbicus 
of  Dyrrachium,  Andrew  of  Nicopolis,  John  of 
Corinth,  John  of  Prima  Justiniana,  John  of 
Crete,  John  of  Larissa  and  Scodra,  and  many 
other  bishops. 

We  are  constrained  by  the  care  of  govern- 
ment which  we  have  undertaken  to  extend 
vigilantly  the  solicitude  of  our  ofifice,  and  to 
instruct  the  minds  of  our  brethren  by  addresses 
of  admonition,  that  no  wrongful  presumption 
may  avail  to  deceive  the  ignorant,  nor  any  dis- 
simulation to  excuse  those  who  know.  Be  it 
known  then  to  your  Fraternity  that  John, 
formerly  bisliop  of  the  city  of  Constantinople, 
against  God,  against  the  peace  of  the  Church, 
to  the  contempt  and  injury  of  all  priests,  ex- 
ceeded the  bounds  of  modesty  and  of  his  own 
measure,  and  unlawfully  usurped  in  synod  the 
proud  and  pestiferous  title  of  oecumenical,  that 
is  to  say,  universal.  When  our  predecessor 
Pelagius  of  blessed  memory  became  aware  of 
this,  he  annulled  by  a  fully  valid  censure  all 
the  proceedings  of  that  same  synod,  except 
what  had  therein  been  done  in  the  cause  of 
Gregory,  bishop  of  Antioch,  of  venerable 
memory ;  taking  him  to  task  with  most  severe 
rebuke,  and  warning  him  to  abstain  from  that 
new  and  temerarious  name  of  superstition ; 
even  so  as  to  forbid  his  deacon  to  go  in  pro- 
cession ^  with  him,  unless  he  should  amend  so 
great  a  wickedness.  And  we,  adhering  in  all 
respects  to  the  zeal  of  his  rectitude,  observe 


*  See  III.  47,  note  a. 


«  Procedure;  i.e.  proceed  to  the  Holy  Table  for  celebration. 
Cf.  Vil.  34,  note  7. 


EPISTLE   LXXVIII. 


19 


his  ordinances,  under  the  protection  of  God, 
irrefragably,  since  it  is  fitting  that  he  should 
walk  without  stumbling  along  the  straight  way 
of  his  predecessor,  whom  the  tribunal  of  the 
eternal  Judge  awaits  for  rendering  an  account 
of  the  same  place  of  government.  In  which 
matter,  lest  we  should  seem  to  omit  anything 
that  pertains  to  the  peace  of  the  Church,  we 
once  and  again  addressed  the  same  most  holy 
John  by  letter,  bidding  him  relinquish  that 
name  of  pride,  and  incline  the  elation  of  his 
heart  to  the  humility  which  our  Master  and 
Lord  has  taught  us.  And  having  found  that 
he  paid  no  regard,  we  have  not  desisted,  in 
our  desire  of  concord,  from  addressing  the  like 
admonitions  to  our  most  blessed  brother  and 
fellow-priest  Cyriacus,  his  successor.  But 
since  it  is  the  case,  as  we  see,  now  that  the 
end  of  this  world  is  near  at  hand,  that  the 
enemy  of  the  human  race  has  already  appeared 
in  his  harbingers,  so  as  to  have  as  his  pre- 
cursors, through  this  title  of  pride,  the  very 
priests  who  ought  to  have  opposed  him  by 
living  well  and  humbly,  I  exhort  and  entreat 
that  not  one  of  you  ever  accept'  this  name, 
that  not  one  consent  to  it,  that  not  one  write 
it,  that  not  one  admit  it  wherever  it  may  have 
been  written,  or  add  his  subscription  to  it ; 
but,  as  becomes  ministers  of  Almighty  God, 
that  each  keep  himself  from  this  kind  of 
poisoned  infection,  and  give  no  place  to  the 
cunning  lier-in-wait,  since  this  thing  is  being 
done  to  the  injury  and  rendering  asunder  of 
the  whole  Church,  and,  as  we  have  said,  to 
the  contemning  of  all  of  you.  For  if  one,  as 
he  supposes,  is  universal  bishop,  it  remains 
that  you  are  not  bishops. 

Furthermore,  it  has  come  to  our  knowledge 
that  your  Fraternity  has  been  convened  to 
Constantinople.  And  although  our  most  pious 
Emperor  allows  nothing  unlawful  to  be  done 
there,  yet,  lest  perverse  men,  taking  occasion 
of  your  assembly,  should  seek  opportunity  of 
cajoling  you  in  favouring  this  name  of  supersti- 
tion, or  should  think  of  holding  a  synod  about 
some  other  matter,  with  the  view  of  intro- 
ducing it  therein  by  cunning  contrivances, — 
though  without  the  authority  and  consent  of 
the  Apostohc  See  nothing  that  might  be  passed 
would  have  any  force,  nevertheless,  before 
Almighty  God  I  conjure  and  warn  you,  that 
the  assent  of  none  of  you  be  obtained  by  any 
blandishments,  any  bribes,  any  threats  what- 
ever; but,  having  regard  to  the  eternal  judg- 
ment, acquit  ye  yourselves  salubriously  and 
unanimously  in  opposition  to  wrongful  aims ; 
and,  supported  by  pastoral  constancy  and 
apostolical  authority,  keep  out  the  robber  and 
the  wolf  that  would  rush  in,  and  give  no  way 
to  him  that  rages  for  the  tearing  of  the  Church 


asunder;  nor  allow,  through  any  cajolery,  a 
synod  to  be  held  on  this  subject,  which  indeed 
would  not  be  a  legitimate  one,  nor  to  be  called 
a  synod.  We  also  at  the  same  time  admonish 
you,  that  if  haply  nothing  should  be  done  with 
mention  of  this  preposterous  name,  but  a  synod 
be  by  any  chance  assembled  on  another  matter, 
ye  be  in  all  respects  cautious,  circumspect, 
watchful,  and  careful,  lest  anything  should 
therein  be  decreed  against  anyplace  or  person 
prejudicially,  or  unlawfully,  or  in  opposition  to 
the  canons.  But,  if  any  question  arises  to  be 
treated  with  advantage,  let  the  question  in 
band  take  such  a  form  that  it  may  not  upset 
any  ancient  ordinances.  Wherefore  we  once 
more  admonish  you  before  God  and  His  Saints, 
that  you  observe  all  these  things  with  the 
utmost  attention,  and  with  the  entire  bent  of 
your  minds.  For  if  any  one,  as  we  do  not 
believe  will  be  the  case,  should  disregard  in 
any  part  this  present  writing,  let  him  know 
that  he  is  segregated  from  the  peace  of  the 
blessed  Peter,  the  Prince  of  the  Apostles. 
Let,  then,  your  Fraternity  so  act  that  when 
the  Shepherd  of  shepherds  comes  in  judg- 
ment, you  may  not  be  found  guilty  with 
respect  to  the  place  of  government  which  you 
have  received. 

EPISTLE  LXXVIII, 
To  EuLOGius,  Patriarch  of  Alexandria. 

Gregory  to  Eulogius,  &c. 

I  have  received  at  the  hands  of  the  bearer 
of  these  presents  the  letter  of  your  most  sweet 
Holiness,  speaking  to  me  about  your  cause 
being  terminated  speedily.  But,  as  soon  as 
he  had  come,  he  learnt  how  the  possession 
which  he  sought  from  our  Church  was  held, 
and  soon  satisfied  himself  about  it.  The 
business  he  had  with  others  he  settled  with- 
out contention. 

But  concerning  the  matter  which  ought  by 
all  means  to  have  been  written  about  to  me, 
your  Holiness  has  written  nothing,  considering 
me  also  to  be  tardy  therein.  And  indeed,  for 
fear  of  its  breaking  out  into  the  scandal  of 
division,  I  have  been  unwilling  to  be  the 
author  of  such  division.  For  I  have  chosen 
that  whatever  may  follow  should  ensue  through 
others.  But  in  time  to  come,  God  granting  it, 
you  will  have  proof  that  in  a  cause  wherein  I 
desire  to  please  God  I  am  not  afraid  of  men. 
Concerning  this  I  took  care  to  write  to  you 
before  now,  even  when  you  went  to  Constanti- 
nople. 

As  to  the  timber,  I  had  prepared  pieces  of 
a  larger  size,  as  your  Blessedness  had  re- 
quested in  your  letter ;  but  so  small  a  ship  has 
been  sent  here  that  it  could  not  carry  them, 


20 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


unless  they  had  been  cut.  But  I  was  unwilling 
to  have  them  cut,  and  have  reserved  for  your 
judgment  what  should  be  done  about  them. 
If  you  do  not  require  them,  we  will  adapt 
them  for  other  uses  here.  Moreover,  I  beg  of 
your  Holiness  to  pray  for  me  earnestly,  since 
I  am  incessantly  pressed  down  by  pains  of 
gout,  and  swords  of  barbarians,  and  distressing 
cares.  But,  if  you  bestow  on  me  the  help  of 
your  prayer,  I  believe  that  you  will  strongly 
aid  me  against  all  adversities. 

EPISTLE  LXXIX. 
To  Marinianus,  Bishop  of  Ravenna  3. 

Gregory  to  Marinianus,  &.c 

What  is  to  be  done  in  the  case  of  Maximus 
you  have  learnt  from  the  letters  which  we  have 
before  sent  to  you.  But,  since  we  have  ascer- 
tained from  the  report  of  our  Chartulary  Cas- 
torius,  the  bearer  of  these  presents,  what  is  the 
wish,  or  rather  the  request,  of  your  Fraternity 
in  this  matter,  therefore  if  the  said  Maximus, 
in  the  presence  of  you  and  our  aforesaid 
Chartulary,  shall  purge  himself  on  oath  from 
simoniacal  heresy,  and  with  respect  to  other 
charges  shall,  before  the  body  of  Saint  Apolli- 
naris,  as  we  have  written,  reply  only,  when 
interrogated,  that  he  is  guiltless,  we  commit 
his  cause  to  the  judgment  of  your  Fraternity, 
with  regard  to  his  having  presumed  to  cele- 
brate the  solemnities  of  mass  while  excom- 
municated, as  to  what  penance  such  fault  shall 
be  purged  by.  And  so,  whatever  according  to 
God  seems  good  to  you,  do  you  settle  without 
fear,  and  entertain  no  doubt  with  regard  to  us. 
For  whatsoever  may  be  ordained  by  you  con- 
cerning this  cause  we  both  thankfully  accept 
and  willingly  allow.  Yet  we  exhort  you  that 
you  should  be  careful,  and  so  temper  what  you 
provide  for  being  done  as  both  to  deal  kindly 
with  him,  if  so  it  shall  seem  fit,  and  by  a 
suitable  arrangement  to  observe,  as  you  ought, 
the  genius  of  ecclesiastical  vigour.  We  have 
instructed  the  above-named  bearer,  while  pre- 
sent with  us,  how  he  is  to  act  with  you  ;  and, 
having  learnt  all  thoroughly  from  him,  do  you 
so  acquit  yourselves  in  all  respects  that  in 
your  anxious  care  we  may  feel  that  our  pre- 
sence has  been  with  you. 

EPISTLE  LXXX. 

To  Castorius,  Notary*. 

Gregory  to  Castorius,  &c. 

The  more  thou  seest  thyself  to  be  trusted 

by  us,  and  charged  with  the  conduct  of  cases 

when  need  arises,  the  more  oughtest  thou  to 

3  See  III.  47,  note  2. 

4  See  below,  Ep.  LXXIX.,  and  III.  47,  note  3. 


shew  thyself  energetic  and  solicitous.  Accord- 
ingly, if  Maximus  of  Salona,  having  taken  oath, 
shall  affirm  that  he  is  not  guilty  of  simoniacal 
heresy,  and,  as  to  other  matters,  when  merely 
questioned  before  the  body  of  Saint  Apol- 
linaris,  shall  reply  that  he  is  innocent,  and 
shall  have  done  penance,  as  we  have  directed, 
for  his  disobedience,  we  desire  that,  to  console 
him,  thy  ELxperience  should  give  him  the  letter 
which  we  have  written  to  him  s,  wherein  we 
have  signified  that  we  have  restored  to  him 
both  our  favour  and  communion.  For,  as  it 
befits  us  to  be  severe  to  those  who  persist  in 
contumacy,  so  to  those  who  are  again  humbled 
and  penitent  we  ought  not  to  deny  a  place  of 
pardon. 

Furthermore,  as  to  our  brother  Sabinianus, 
bishop  of  Jadera  ^,  and  Honoratus  ?,  arch- 
deacon of  Salona,  or  others  who  have  had 
recourse  to  the  Apostolical  See,  Maximus  must 
be  very  earnestly  dealt  with,  so  that  he  may 
receive  them  with  becoming  charity,  and  in  no 
way  retain  in  his  heart  any  grudge  against 
them,  but  live  with  them  with  pure  goodwill 
and  sincere  affection. 

EPISTLE  LXXXL 
To  Maximus,  Bishop  of  Salona', 

Gregory  to  Maximus,  &c. 

Although  to  what  was  faulty  in  thy  ordin- 
ation at  the  first  thou  hast  added  serious  evil 
through  the  fault  of  disobedience,  yet  we, 
tempering  with  becoming  moderation  the  au- 
thority of  the  Apostolic  See,  have  never  been 
incensed  against  thee  to  the  extent  that  the 
case  demanded.  But  our  displeasure  which 
thou  hadst  excited  against  thyself  continued 
the  longer  in  that  a  sense  of  the  responsibility 
entrusted  to  us  tormented  us  exceedingly,  lest 
we  might  seem  to  be  passing  over  without 
attention  certain  unlawful  doings  of  thine 
that  we  had  heard  of.  And,  if  thou  con- 
siderest  well,  thou  wilt  see  that  thou  thyself, 
by  deferring  to  satisfy  us,  didst  confirm  these 
reports,  and  thereby  didst  exasperate  us  the 
more  against  thee.  But  now  that,  following 
wholesome  counsel,  thou  hast  submitted  thy- 
self humbly  to  the  yoke  of  obedience,  and 
that  thy  love,  in  doing  penance  9,  has  purged 
itself,  as  we  directed,  by  fitting  .  satisfaction, 
understand  thou  that  the  favour  of  brotherly 


5  See  below,  Ep.  LXXXL 

6  SeeVII.  15,  VIII.  10. 

7  See  VI.  25,  and  note  there. 

8  See  above,  Ep.  LXXX.  and  III.  47,  note  a. 

9  According  to  a  narrative  found  in  some  few  codices  of  the 
Registnim  Kpistolarum,  and  printed  in  an  appendix  by  the  Bene- 
dictine Editors,  the  penance  done  by  Maximus  at  Ravenna  con- 
sisted in  his  prostrating  himself  on  the  pavement  of  the  city  for 
three  hours  and  exclaiming,  "  Peccavi  Deo,  et  beatissimo  papae 
Gregorio." 


EPISTLE   XCIII. 


21 


charity  is  restored  to  thee,  and  give  thanks 
that  thou  art  received  into  our  fellowship : 
for,  as  it  becomes  us  to  be  strict  with  those 
who  persevere  in  a  fault,  so  does  it  to  be  kind 
in  pardoning  those  who  return  to  a  better 
mind.  Now,  therefore,  that  thy  Fraternity 
knows  that  he  has  recovered  the  communion 
of  the  Apostolic  See,  let  him  send  some  one 
to  us,  according  to  custom,  to  receive  and 
convey  to  him  the  pallium.  For,  whilst  we 
do  not  suffer  unlawful  things  to  be  perpe- 
trated, we  no  less  refuse  not  what  is  customary. 
Further,  though  the  discharge  of  the  duties 
of  our  position  might  have  called  upon  us 
to  concede  this,  yet  we  are  greatly  constrained 
thereto  by  the  request  of  our  most  sweet  and 
excellent  son,  the  lord  Exarch  Callinicus,  that 
we  would  treat  thee  with  moderation.  His 
most  dear  wish  we  cannot  resist,  nor  can  we 
cause  him  sorrow. 

EPISTLE   LXXXII. 

To  Anatolius,  Constantinopolitan 
Deacon*. 

Gregory  to  Anatolius,  &c. 

To  good  and  devoted  sons  it  is  worth  our 
labour  so  to  respond  as  to  double,  because  we 
are  paying  a  debt,  what  it  would  befit  us  of 
our  own  mere  motion  to  bestow  upon  them. 
Seeing,  then,  that  the  bearer  of  these  presents, 
our  son  the  magnificent  Marcellinus  ^,  has  de- 
meaned himself  as  he  has  in  the  cause  of  our 
brother  and  fellow-bishop  Maximus  and  in 
that  of  the  Istrians,  and  is  anxious  to  employ 
himself  for  the  advantage  of  our  Church, 
therefore,  that  he  may  be  able  more  and  more 
to  shew  his  sincere  affection  not  only  in  words 
but  also  in  deeds,  we  hereby  exhort  thy  Love 
to  co-operate  with  him  when  he  comes  to  the 
royal  city  with  entire  zeal  and  earnestness, 
and  to  be  at  pains  so  to  assist  him  with  all 
the  succour  in  thy  power,  that,  sui)ported  by 
the  aid  of  Almighty  God  and  thine,  he  may 
have  the  less  difficulty  to  contend  with  there. 
Thou  wilt  also  study  so  to  attend  to  him 
as  to  one  who  is  in  very  truth  our  own,  and 
so  to  bestow  on  him  the  efficiency  of  thy 
charity,  that  he  may  both  recognise  a  return 
made  to  him  for  the  past,  and  also  be  able 
to  entertain  a  great  hope  of  retribution  in  the 
future  for  his  devotion  which  he  promises 
to  exhibit  in  the  service  of  the  Church.     But 


inasmuch  as,  so  far  as  we  have  learnt,  the 
most  serene  lord  the  Emperor  had  com- 
manded our  aforesaid  magnificent  son  to 
hasten  to  wait  upon  him  immediately,  it  is 
fitting  for  thee  to  seek  an  opportunity  of 
intimating  that  it  was  no  faulty  disobedience, 
but  the  cause  of  our  brother  and  fellow-bishop 
Maximus,  that  has  detained  him  :  which  cause, 
though  late,  has  nevertheless  through  his  ex- 
ertions been  brought  to  a  conclusion.  But 
this  we  desire  thy  Love  to  attend  to  carefully ; 
not  to  allow  thyself  to  be  mixed  up  in  any 
cause  whatever  where  there  is  oppression  of 
the  poor ;  lest  haply,  under  pressure  to  some 
extent  from  persons  in  power,  thou  shouldest 
be  driven  to  do  what  could  not  be  of  advan- 
tage to  thy  soul.  Dealing,  then,  with  all 
matters  in  the  fear  of  God,  consider  especially 
the  eternal  reward. 

EPISTLE  XCL 

To  FoRTUNATUs,  Bishop  of  Neapolis 

{N'aples). 

Gregory  to  Fortunatus,  iS^c. 

Inasmuch  as  the  Father  of  God's  servants 
whom  I  had  sent  to  the  city  of  Naples  has, 
by  the  ordering  of  God  as  it  hath  pleased 
Him,  departed  this  life,  it  has  seemed  good 
to  me  to  send  the  bearer  of  these  presents, 
the  monk  Barbatianus,  for  the  government  of 
the  same  monks.  For  the  present  we  decide 
that  he  shall  be  Prior,  so  that,  if  his  life 
should  approve  itself  to  thy  Fraternity, 
thou  mayest  after  a  little  time  ordain  him 
as  their  Father.  For  he  has  some  good  quali- 
ties that  commend  him.  But  he  has  this 
great  fault,  that  he  is  exceedingly  wise  in  his 
own  conceit.  And  it  is  evidently  known  how 
many  branches  of  sin  may  spring  from  this 
root.  Let  thy  Holiness,  therefore,  keep  care- 
ful watch  over  him;  and  if  you  shall  find  him 
become  wary  in  government  and  humble  in 
his  own  mind,  then,  with  the  permission  of 
God,  advance  him  to  the  dignity  of  Abbot. 
But,  if  he  makes  little  progress  in  humility, 
defer  his  ordination,  and  report  to  me  3. 

EPISTLE  XCIII. 

To  GuLFARis,  Magister  Militum  *. 

Gregory  to  Gulfaris,  &c. 

The  bearers   of  these  presents,  who  come 


'  Gregory's  apocrisiarius  at  Constantinople. 

'  Supposed  to  be  identical  with  Marcellus,  Proconsul  of  Dal- 
matia,  who,  having  originally  and  for  some  time  afterwards  sup- 
ported Maximus  as  bishop  of  Salona  against  Gregory,  had  appa- 
rently made  overtures  for  reconciliation  with  the  latter.  See 
IX.  5,  and  on  the  whole  subject  III.  47,  note  2.  He  seems 
to  have  now  fully  satisfied  Gregory,  whose  laudation  of  him 
in  this  letter  is  in  marked  contrast  to  the  tone  of  IX.  5,  addressed 
to  Marcellus  himself  previously. 


3  See  X.  24. 

4  As  to  Gregory's  renewed  efforts,  now  with  better  hope  after 
the  accession  of  Callinicus  as  Exarch  of  Italy  to  recover  the 
Istrian  schismatics  in  the  matter  of  "  the  Three  Chapters,"  see 
above,  IX.  9,  10.  Gulfaris,  addressed  in  this  epistle,  was  in 
military  command  in  Isti  ia,  and  appears  to  have  exerted  himself 
to  further  the  aims  of  Gregory,  who  ever  gladly  availed  himself 
of  the  aid  of  the  secular  arm.  Other  letters  on  the  same  subject 
follow. 


22 


EPISTLES   OF  ST   GREGORY  THE   GREAT. 


to  us  from  the  Istrian  parts,  have  reported 
such  good  things  of  your  Glory  as  to  inflame 
us  ardently  to  return  you  thanks.  For  we 
learn  that,  among  the  cares  of  the  govern- 
ment of  those  parts  which  has  been  committed 
to  you,  you  are  especially  anxious  to  win 
souls,  and  that  you  so  take  pains  to  recall 
the  hearts  of  wanderers  to  the  unity  of  the 
Church  that,  as  far  as  your  desire  goes,  you 
would  have  no  one  there  separated  from  the 
Apostolic  Church ;  and  that  so  great  love  of 
Peter,  the  Prince  of  the  Apostles,  inflames 
you  that  you  long  with  all  your  heart  to  re- 
store the  sheepfold  of  him  to  whom  the  keys 
were  delivered  by  the  Lord  the  Creator  of  all. 
Have,  glorious  son,  from  such  and  so  great 
a  work,  a  confident  anticipation  of  divine 
retribution,  wherein  not  only  our  admonition 
but  also  the  words  of  the  apostle  confirm  thee, 
since  he  who  shall  have  caused  a  sinner  to 
be  converted  from  the  error  of  his  way  shall 
save  his  soul  from  death,  and  cover  a  multi- 
tude of  sins  (James  v.).  For,  however  great 
be  temporal  affluence,  or  at  any  rate  pros- 
perity, it  has  its  end, — the  limit  of  death.  But 
this  pursuit  of  winning  souls,  which  you  have 
taken  up,  retains  the  certainty  of  its  hope 
fixed  ;  to  wit,  the  retribution  of  eternal  life. 
Wherefore,  greeting  you  with  fatherly  affection, 
we  exhort  your  Glory  that  }'0u  the  more  earnestly 
give  effect  to  the  zeal  for  the  unit)-  of  our  holy 
faith  which  the  Author  of  unity  Himself  has 
given  you ;  and  that,  recalling  whomsoever 
you  can  from  the  error  of  their  schism  into 
the  bosom  of  Mother  Church,  you  cherish 
them  with  continual  admonition.  And  ac- 
complish this  also, — so  to  protect  with  the 
succour  of  your  defence  those  whom  the  Lord 
through  you  may  grant  to  be  restored  to  His 
fold  that  there  may  be  no  quarter  to  which 
those  who  are  still  in  error  may  be  able  to 
resort  for  the  accusation  of  such  as  return  to 
sound  counsels.  For,  while  you  uphold  the 
cause  of  God  on  earth,  He  Himself  will 
prosperously  direct  your  actions  here  with 
the  aid  of  His  protection,  and  there  will  re- 
main for  you,  in  the  eternal  life  which  you 
long  for.  retribution  for  your  so  great  well- 
doing. 

EPISTLE  XCIV. 
To  RoMANUS  THE  GuARDiAN  {De/efisorem). 

Gregory  to  Romanus,  &c. 

The  bearers  of  these  presents,  who  came 
hither  from  the  parts  of  Istria  to  find  their 
bishop  who  is  now  living  in  the  parts  of  Sicily, 
have  asked  us  to  speed  them  in  their  way,  and 
we  have  arranged  for  their  journey  hence. 
Let,  then,  thy  Experience  receive  them,  and 


arrange  for  their  reaching  their  said  bishop 
as  soon  as  possible ;  lest,  as  they  allege  may 
be  the  case,  others  of  the  schismatics  in  those 
parts  should  be  beforehand  to  persuade  them. 
For,  so  far  as  they  indicate,  the  bishop  him- 
self has  a  desire  to  come  to  us  in  behalf  of 
the  unity  of  the  faith.  Assistance  therefore 
should  be  given  them,  that,  with  the  help  of 
the  Lord,  they  may  accomplish  the  good 
things  they  desire.  But  let  thy  Experience, 
in  person  if  he  is  near  at  hand,  or  otherwise 
by  letter,  exhort  this  same  bishop  to  lose 
no  time  in  hastening,  with  the  Lord's  good 
favour,  to  the  threshold  of  the  Apostles,  being 
assured  that  he  will  be  received  by  us  with 
all  affection.  We  also  desire  thee  to  pay  him 
the  cost  of  his  journey  to  enable  him  to  come 
to  us.  But,  if  he  finds  coming  here  burden- 
some, and  arranges  to  live  in  Sicily,  and  con- 
sents, with  his  security  given,  to  remain  in  the 
unity  of  the  Church  among  the  perverters  of 
Scripture,  this  also  do  not  thou  delay  to  inform 
us  of,  that  we  may  arrange,  with  the  help  of 
the  Lord,  how  provision  may  be  made  for  his 
expenses  there.  But  lend  also  thy  concurrence 
and  succour  for  the  bearers  of  these  letters  to 
come  to  their  said  bishop,  so  that  after  leaving 
us  they  may  experience  no  less  attention. 

EPISTLE  XCVIIL 

To  Theodore,  Curator  s  of  Ravenna. 

Gregory  to  Theodore,  &c. 

Although  from  the  report  of  our  responsalis 
we  have  long  heard  many  things  of  you  to 
rejoice  our  heart,  yet  now  our  son  the  abbot 
Probus,  who  has  returned  to  us,  has  reported 
still  further  such  tilings  of  the  charity  of  your 
Glory  as  it  is  becoming  should  be  told  of 
a  really  good  and  most  Christian  son.  And, 
since  he  has  told  us  of  such  kind  feeling  on 
your  part,  and  such  earnestness  in  arranging 
the  peace  as  has  not  appeared  even  in  our 
own  citizens  who  have  previously  been  in  your 
parts,  we  beg  the  mercy  of  heavenly  protection 
to  recompense  you  for  this  in  body  and  in 
soul  both  here  and  in  the  world  to  come, 
seeing  that  you  have  not  ceased  to  act  ad- 
vantageously for  the  weal  of  many. 

We  inform  you  therefore  that  Ariulf^  has 
sworn  to  the  observance  of  the  peace,  not  as 
his  King  swore  7,  but  under  the  condition  that 
no  excess  should  in  any  way  be  committed 
against  himself,  and  that  no  one  should  march 


5  "  Erat  forte  magistratus  municipalis,  qui  annonae  civitatis 
curam  geril."     Note  to  Benedictine  Edition. 

6  The  Lombard  duke  of  Spoletum,  who  had  besieged  Rome, 
A.D.  592,  previously  to  the  invasion  of  King  Agilulph  in  person 
Cf.  II.  3,  29,  30,  46,  and  Prolego)n.,  p.  xix. 

7  For  notice  of  the  peace  concluded  with  the  .Lombard  King 
Agilulph,  cf.  IX.  4,  42,  43  ;  and  Prolegoin.,  p.  xx. 


EPISTLE   CVI. 


23 


against  the  army  of  Aroges^  This  begin 
altogetlier  unfair  and  crafty,  we  take  it  as  if 
he  had  not  sworn, — since  to  some  extent  he 
will  easily  find  for  himself  an  occasion  of 
exceeding,  and  will  deceive  us  the  more  if 
we  are  not  on  our  guard  against  him. 

But  Warnilfrid,  according  to  whose  advice 
this  same  Ariulf  acts  in  all  respects,  has 
scorned  to  swear  at  all.  And  so  it  has  come 
to  pass  that  from  the  peace  which  we  so  much 
desired,  we  in  these  parts  can  have  hardly 
any  remedy,  since  we  must  still,  and  for  the 
future,  be  on  our  guard  against  the  same 
enemies  that  we  have  been  on  our  guard 
against  so  far. 

Furthermore,  be  it  known  to  your  Glory 
that  the  King's  men  who  have  been  sent  hither 
press  us  to  subscribe  to  the  compact,  But 
remembering  the  insults  which,  to  the  injury 
through  us  of  the  blessed  Peter,  Agilulph  is 
said  to  have  addressed  to  the  most  illustrious 
Basilius,  though  Agilulph  himself  has  entirely 
denied  this,  we  have  still. thought  it  prudent 
to  abstain  from  subscription,  lest  we,  who 
are  petitioners  and  mediators  between  him  and 
our  most  excellent  son  the  lord  Exarch,  should 
find  ourselves  deceived  in  any  respect,  in  case 
of  anything  bemg  perchance  secretly  with 
drawn  {i.e.  from  the  compact),  and  he  should 
find  an  occasion  of  not  assenting  to  our 
petition.  And  so  we  beg,  as  we  have  re- 
quested also  of  our  aforesaid  most  excellent 
son,  that  your  Glory,  with  the  charity  whereby 
you  are  united  to  us,  would  take  measures 
to  the  end  that,  before  these  men  return  from 
Arogis,  the  king  may  send  them  letters  post- 
haste, to  be,  however,  handed  on  to  us, 
ordering  them  not  to  call  on  us  to  subscribe. 
But,  if  it  serves  the  purpose,  we  will  cause 
our  glorious  brother,  or  one  of  the  bishops, 
or  at  any  rate  an  archdeacon,  to  subscribe. 

With  regard  to  Augustus  we  thank  you, 
and  are  giving  attention  to  his  settling  his 
cause  with  his  adversary  in  accordance  with 
equity  ;  having  been  unwilling  that  the  trouble 
of  putting  in  an  appearance  with  you  should 
be  imposed  upon  him,  yet  so  as  not  to  deny 
justice  to  his  adversary. 

With  regard  to  other  matters  since  it  has 
not  been  so  far  in  our  power  to  thank  you 
adequately,  we  will  for  the  future  send  to  you 
our  responsalis,  through  whom,  by  the  mercy  of 
God,  we  may  be  the  more  bound  together 
in  the  charity  wherein  we  are  knit  to  each 
other.  Moreover,  the  sorrow  of  your  Glory 
aftects  us  exceedingly  ;  but  since  a  wise  man 
knows   all  that  can  be   said  in   the   way   of 


8  Arogis  (or  Arigis)  v/as  the  Lombard  duke  of  Beneventum. 
Cf.  II.  46. 


comfort,  we  omit  comforting  you  with  words  ; 
but  we  attend  you  with  our  prayers,  beseeching 
Almighty  God  to  guard  the  life  and  health 
of  yourself  and  all  yours  under  the  protection 
of  His  loving-kindness,  and  to  console  your 
heart  while  in  a  state  of  affliction. 

epistlf:  cv. 

To  Serenus  Bishop  of  Massilia, 
(^Marseilles). 

Gregory  to  Serenus,  &c. 

That  we  have  been  so  long  in  sending  a 
letter  to  your  Fraternity  attribute  not  to  slug- 
gishness, but  to  press  of  business.  We  now 
commend  to  you  in  all  respects  the  bearer 
of  these  presents,  our  most  beloved  son  Cyri- 
acus,  the  Father  of  our  Monastery,  that  no  delay 
may  detain  him  in  the  city  of  Massilia,  but  that 
he  may  proceed  under  God's  protection  to 
our  brother  and  fellow-bishop  Syagrius  9  with 
the  succour  of  your  Holiness. 

Furthermore  we  notify  to  you  that  it  has 
come  to  our  ears  that  your  Fraternity,  seeing 
certain  adorers  of  images,  broke  and  threw 
down  these  same  images  in  Churches.  And 
we  commend  you  indeed  for  your  zeal  against 
anything  made  with  hands  being  an  object 
of  adoration  ;  but  we  signify  to  you  that  \ou 
ought  not  to  have  broken  these  images.  For 
pictorial  representation  is  made  use  of  in 
Churches  for  this  reason ;  that  such  as  are 
ignorant  of  letters  may  at  least  read  by  looking 
at  the  walls  what  they  cannot  read  in  books. 
Your  Fraternity  therefore  should  have  both 
preserved  the  images  and  prohibited  the 
people  from  adoration  of  them,  to  the  end 
that  both  those  who  are  ignorant  of  letters 
might  have  wherewith  to  gather  a  knowledge 
of  the  history,  and  that  the  people  might  by 
no  means  sin  by  adoration  of  a  pictorial  re- 
presentation *. 

EPISTLE    CVI. 

To  Syagrius,  Aetherius,  Virgiltus,  and 
Desiderius,  Bishops'^. 

Gregory  to  Syagrius  of  Augustodunum 
[Autun),  Etherius  of  Lugdunum  {Lyofis), 
Virgilius  of  Aretale  {Arks),  and  Desiderius 
of  Vienna  (  Vienne),  bishops  of  Gaul.  A  paribus. 


9  It  appears  from  Epistle  CIX.  below  that  Cyriacus  was 
being  now  sent  to  the  bishop  of  Autiin  with  the  special  view 
of  getting  a  synod  called  by  queen  Brunechild  for  restraining  the 
simony  and  other  ecclesiastical  irregularities  which  were  pre- 
valent in  Gaul.     Cf.  also  above,  IX.  ii,  to  Brunechild. 

I  Cf.  XI.  13. 

»  This  is  a  circular  letter  to  the  metropolitan  bishops  to 
prepare  them  for  the  general  synod  which  Gregory  was  anxious 
should  be  held  in  Gaul  for  checking  the  simony,  and  other 
abuses,  continually  referred  to  by  him  as  prevalent  there.  Cf. 
in  this  book,  Epistles  XI.,  CVII.,  CVIII.,  CIX.,  CX.  On 
a  paribus,  see  I.  25,  note  8. 


24 


EPISTLES   OF  ST.  GREGORY   THE   GREAT. 


Our  Head,  which  is  Christ,  has  to  this  end 
willed  us  to  be  His  members,  that  through 
the  bond  of  charity  and  faith  He  might  make 
us  one  body  in  Himself  And  to  Him  it 
befits  us  so  to  adhere  in  heart,  that,  since 
without  Him  we  can  be  nothing,  through  Him 
we  may  be  able  to  be  what  we  are  called. 
Let  nothing  divide  us  from  the  citadel  of 
our  Head,  lest,  if  we  refuse  to  be  His  members, 
we  be  left  apart  from  Him,  and  wither  like 
branches  cast  off  from  the  vine.  Wherefore, 
that  we  may  be  counted  worthy  to  be  the 
dwelling-place  of  our  Redeemer,  let  us  abide 
in  His  love  with  entire  earnestness  of  mind. 
For  He  Himself  says,  He  that  loveth  me  will 
keep  my  zvord,  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our 
abode  with  him  (Joh.  xiv.  23).  But,  since 
we  cannot  keep  close  to  the  author  of  all 
good,  unless  we  cut  away  from  us  covetous- 
ness,  which  is  the  root  of  all  evil,  we  therefore 
by  these  present  writings  (which  associate 
us  together  mutually  as  in  the  alternate  dis- 
course of  a  wished  for  visitation)  approach 
your  Fraternity  in  accordance  with  apostolic 
institutes,  that,  leaning  on  the  rules  of  the 
Fathers  and  the  Lord's  commands,  we  may 
banish  from  the  temple  of  faith  avarice,  which 
is  the  service  of  idols,  so  as  to  suffer  nothing 
hurtful,  and  nothing  disorderly,  to  be  in  the 
house  of  the  Lord. 

I  apprize  you  to  wit,  that  we  have  long 
heard  it  currently  reported  how  that  in  the 
regions  of  Gaul  sacred  orders  are  conferred 
through  simoniacal  heresy.  And  we  are  af- 
fected with  sorrowful  disgust,  if  money  has 
any  place  in  ecclesiastical  offices,  and  that 
which  is  sacred  is  made  secular.  Whosoever, 
then,  sets  himself  to  buy  this  thing  by  the 
giving  of  a  price,  having  regard  not  to  the 
office  but  to  the  title,  covets  not  to  be  a  priest, 
but  only  to  be  called  one.  What  forsooth? 
What  comes  of  this  but  that  there  is  no  trial 
of  a  man's  conduct,  no  carefulness  about  his 
moral  character,  no  enquiry  into  his  life,  but 
that  he  only  is  counted  worthy  who  has  the 
means  to  give  a  price  ?  Hence  it  ensues,  if 
the  matter  be  weighed  in  a  true  balance,  that, 
while  one  wickedly  makes  haste  to  snatch 
a  place  of  utility  with  a  view  to  vain  glory, 
he  is  all  the  more  unworthy  from  the  verv 
fact  of  his  seeking  dignity.  Moreover,  as  one 
who  refuses  when  invited  and  flies  when 
sought  should  be  brought  up  to  the  sacred 
altar,  so  one  that  sues  of  his  own  accord  and 
pushes  himself  forward  importunately  should 
without  doubt  be  repelled.  For  whoever 
thus  strives  to  climb  to  liigher  places,  what 
does  he  but  decrease  in  increasing,  and  in 
rising  outwardly  sink  low   inwardly  ?    Where- 


fore, dearest  brethren,  in  ordaining  priests 
let  sincerity  prevail,  let  there  be  simple  con- 
sent without  venality,  let  a  pure  election  be 
preferred,  so  that  advancement  to  the  highest 
place  of  the  priesthood  may  be  believed  to 
be  due,  not  to  the  suffrage  of  sellers,  but 
to  the  judgment  of  God.  For  that  it  is  a 
grievous  crime  to  wish  to  procure  or  to  sell 
the  gift  of  God  for  a  price  evangelical  authority 
is  witness  (Matth.  xxi.). 

For,  when  our  Lord  and  Redeemer  went 
into  the  temple.  He  overthrew  the  seats  of 
them  that  sold  doves.  What  else  is  it  to  sell 
doves  but  to  receive  a  price  for  the  laying 
on  of  hands,  and  to  put  to  sale  the  Holy  Spirit 
whom  Almighty  God  gives  to  men  ?  And  that 
the  priesthood  of  such  as  do  so  falls  before 
the  eyes  of  God  is  plainly  signified  by  the 
overthrowing  of  the  seats.  And  yet  the  per- 
verseness  of  this  iniquity  still  puts  forth  its 
strength.  For  it  drives  those  to  sell  whom 
it  deceives  into  buying.  And,  while  attention 
is  not  paid  to  what  is  enjoined  by  the  divine 
voice.  Freely  ye  have  received,  freely  give 
(Matth,  X.  8),  it  is  brought  to  pass  that  it 
increases,  and  becomes  doubled  in  one  and 
the  same  contagion  of  sin,  to  wit  of  the  buyer 
and  of  the  seller.  And,  it  being  well  known 
that  this  heresy  crept  into  the  Church  with 
a  pestiferous  root  before  all  others,  and  was 
condemned  in  its  very  origin  by  apostolic 
detestation,  why  is  it  not  guarded  against  ? 
Why  is  it  not  considered  that  blessing  is 
turned  into  a  curse  to  him  who  is  promoted 
to  the  end  that  he  may  become  a  heretic  ? 

For  the  most  part,  then,  ihe  adversary  of 
souls,  when  unable  to  insinuate  into  them  what 
is  wrong  on  the  face  of  it,  endeavours  to 
supplant  them  by  throwing  over  it  as  it  were 
a  show  of  piety,  and  persuades  them,  perhaps, 
that  money  ought  to  be  received  from  those 
who  have  it,  so  that  there  may  be  wherewith 
to  give  to  those  who  have  it  not,  if  only  he 
may  even  so  mfuse  mortal  poisons  concealed 
under  the  appearance  of  almsgiving.  For 
neither  would  the  hunter  deceive  the  wild 
beast,  nor  the  fowler  the  bird,  nor  the  fisher- 
man catch  the  fish,  if  the  former  were  to- 
set  their  snares  in  open  view,  or  if  the  latter 
had  not  his  hook  hidden  by  the  bait.  By 
all  means,  then,  the  cunning  of  the  enemy 
is  to  be  feared  and  guarded  against,  lest  those 
whom  he  cannot  subvert  by  open  temptation 
he  should  succeed  in  slaying  more  cruelly 
by  a  hidden  weapon.  For  indeed  it  is  not 
to  be  accounted  almsgiving  if  that  be  dispensed 
to  the  poor  which  is  got  by  unlawful  dealings,, 
since  he  who  with  this  intention  receives  amiss 
as  though  with  the  view  of  dispensing  well 
is   the   worse  for   it   rather   than    the    better. 


EPISTLE  CVI. 


25 


The  alms  that  please  the  e)^es  of  our  Redeemer 
are  not  those  that  are  gathered  together  in 
unlawful  ways  and  from  iniquity,  but  such 
as  are  bestowed  out  of  what  has  been  granted 
to  us  and  well  acquired.  Hence  this  also 
is  certain,  that,  though  monasteries  or  hospitals 
or  aught  else  be  built  with  the  money  given 
for  sacred  orders,  it  profits  not  for  reward  ; 
since,  when  one  that  is  perverse  and  a  buyer 
of  dignity  is  transferred  to  a  holy  place,  and 
constitutes  others  after  the  likeness  of  himself 
for  a  consideration  given,  he  destroys  more  by 
his  evil  administration  than  he  who  has  re- 
ceived money  from  him  for  ordination  can 
build  up.  That  we  should  not,  then,  try  to  get 
anything  with  sin  under  pretence  of  almsgiving 
we  are  plainly  warned  by  Holy  Scripture,  which 
says,  The  sacrifices  of  the  impious  are  abominable, 
which  are  offered  of  wickedness  (Prov.  xxi.  27). 
For  whatever  in  God's  sacrifice  is  offered  of 
wickedness  appeases  not,  but  provokes,  the 
mger  of  Almighty  God.  Hence  again  it  is 
written,  Honour  the  Lord  from  thy  Just  labours 
(Prov.  lii.  9).  Whoso,  then,  takes  evilly  that 
he  may,  as  he  supposes,  give  well,  it  is  evident 
vvithout  doubt  that  he  honours  not  the  Lord. 
Hence  also  it  is  said  through  Solomon,  Whoso 
iffers  a  sacrifice  of  the  substance  of  the  poor 
•s  as  though  he  slew  a  son  in  his  father's  sight 
[Ecclus.  xxxiv.  24).  Now  let  us  consider  how 
^reat  is  a  fatiier's  grief  if  his  son  be  killed 
n  his  sight :  and  hence  we  easily  understand 
low  much  God  is  grieved  when  a  sacrifice 
s  given  Him  out  of  pillage.  Exceedingly  to 
De  shunned  then,  most  beloved  brethren,  is 
:he  perpetration  of  the  sins  of  simoniacal 
leresy  under  pretence  of  almsgiving.  For  it 
s  one  thing  to  do  alms  on  account  of  sins, 
iut  another  to  commit  sins  on  account  of 
ilms. 

This  also,  which  has  reached  our  ears,  we 
nclude  as  worthy  of  no  dissimilar  detestation  ; 
hat  some  persons,  inflated  with  desire  of 
lignity,  are  tonsured  on  the  death  of  bishops, 
md  from  being  laymen  are  suddenly  made 
)riestSj  and  shamelessly  snatch  at  the  leader- 
hip  of  religious  life,  not  having  as  yet  even 
earnt  to  be  soldiers.  What  good  do  we  sup- 
)ose  these  will  do  their  subjects,  who,  before 
ouching  the  threshold  of  discipleship,  fear  not 
0  occupy  the  place  of  mastership  ?  In  such 
.  case  it  is  needful  that,  even  though  any  one 
/ere  of  unquestioned  merit,  he  should  be 
xercised  in  ecclesiastical  offices  by  passing 
hrough  distinct  orders.  He  should  see  what 
e  is  to  imitate,  he  should  be  formed  into  the 
hape  he  is  to  retain,  so  that  afterwards  he 
:  lay  not  err,  when  chosen  for  shewing  the  way 
'  f  life  to  the  erring.  He  should,  then,  be 
;  olished  long  by  religious  meditation,  that  he 


may  be  well-pleasing,  and  so  shine  as  a  candle 
placed  on  a  candlestick  that  the  adverse 
force  of  winds  driving  against  the  kindled 
flame  of  erudition  may  not  extinguish  it,  but 
increase  it.  For,  since  it  is  written,  That  one 
should  first  be  proved,  a  fid  so  minister  (i  Tim. 
iii.  10),  much  more  ought  he  first  to  be  proved 
who  is  taken  as  an  intercessor  for  the  people, 
lest  bad  priests  should  become  the  cause  of 
the  people's  ruin.  There  can  therefore  be  no 
excuse,  no  defence  against  this,  since  it  is 
clearly  known  to  all  how  solicitous  about 
diligent  attention  to  this  matter  is  the  holy 
and  excellent  teacher,  who  forbids  that  a 
novice  should  accede  to  sacred  orders  (i  Tim. 
iii.).  But,  as  then  one  was  called  a  novice 
who  had  been  newly  planted  in  the  conversa- 
tion of  the  holy  faith,  so  one  is  now  to  be  held 
to  be  a  novice  who,  having  been  suddenly 
planted  in  the  habit  of  religion,  creeps  on  to 
canvass  for  sacred  dignities.  Orders,  then, 
should  be  risen  to  in  an  orderly  way  :  for  he 
courts  a  fall  who  seeks  to  rise  to  the  topmost 
heights  of  a  place  by  steep  ascents,  disregard- 
ing the  steps  that  lead  to  it.  And,  seeing  that 
the  same  apostle  teaches  his  disciple,  among 
other  directions  with  regard  to  sacred  orders, 
that  hands  are  to  be  laid  hastily  on  no  man 
(i  Tim.  v.),  what  can  be  more  hasty  or  what 
more  headlong  than  to  begin  at  the  top,  and 
that  a  man  should  commence  by  being  a  bishop 
before  he  has  been  a  minister?  Whosoever, 
then,  desires  to  obtain  priesthood,  not  for  the 
pomp  of  elation  but  for  doing  good,  let  him 
first  measure  his  own  strength  with  the  burden 
he  is  to  undergo,  that,  if  unequal  to  it,  he  may 
abstain,  and  also  approach  it  with  fear,  even  if 
he  thinks  himself  sufficient  for  it. 

Further,  it  will  not  be  beside  the  mark,  if, 
in  addition  to  the  argument  from  rational 
beings  we  draw  one  from  our  use  of  irrational 
things.  F"or  timber  suitable  for  buildings  is 
cut  from  forests,  and  yet  the  weight  of  the 
building  is  not  imposed  on  them  while  they 
are  yet  green,  or  till  a  delay  of  many  days  has 
dried  their  greenness,  and  rendered  them  fit 
for  necessary  use.  And,  if  by  any  chance  this 
precaution  is  neglected,  they  are  soon  broken 
by  the  mass  imposed  upon  them,  and  the 
material  provided  for  support  begets  ruin. 

Lor  lience  also  medical  men,  whose  care  is 
for  the  body,  do  not  offer  certain  remedies  to 
him  that  needs  them  while  recently  concocted, 
but  leave  them  to  be  macerated  for  some  time. 
For,  should  any  one  give  them  immaturely, 
there  is  no  doubt  that  the  means  of  health 
become  a  cause  of  danger.  Let  them  learn, 
therefore,  let  priests  in  their  office  learn,  those 
namely  to  whom  the  cure  of  souls  is  entrusted, 
to  observe  what  men  of  various  arts  under  the 


I 


26 


EPISTLES   OF  ST.  GREGORY  THE   GREAT. 


teaching  of  reason  attend  to,  and  restrain  them- 
selves from  ambition,  if  not  of  fear,  yet  at  any 
rate  of  very  shame. 

But,  lest  perchance  any  one  should  still  wish 
to  defend  himself  on  the  pretext  of  an  evil 
custom,  let  the  discretion  of  your  Fraternity 
restrain  them  with  the  rein  of  reason,  and  not 
allow  them  to  lapse  into  unlawful  doings,  since 
whatever  is  deserving  of  punishment  ought  not 
to  be  adduced  as  an  example  for  imitation, 
but  for  correction. 

Nor,  further,  can  we  suffer  you  to  pass  over 
neglectfully  this  other  matter,  which  alike  re- 
quires correction.  For  of  what  profit  is  it  to 
have  guarded  all  besides  if  through  one  place 
pernicious  access  be  afforded  to  the  enemy? 
Therefore  let  women  be  prohibited  from  living 
with  those  who  are  constituted  in  any  sacred 
order.  With  regard  to  them,  lest  the  old  enemy 
of  the  human  race  should  exult,  it  must  be 
laid  down  by  the  consent  of  all  that  they  may 
have  no  other  women  with  them  but  those 
whom  the  sacred  canons  include  And,  though 
this  interdiction  is  perhaps  bitter  for  the  time 
to  some,  there  is  no  doubt  that  it  will  after- 
wards grow  sweet  from  its  very  benefit  to  their 
souls,  if  the  enemy  be  overcome  in  that  where- 
by he  might  have  overcome  them. 

In  this  part  of  our  solicitude  also  we  must 
not  leave  unnoticed  what  has  been  ordained 
by  the  provision  of  the  Fathers,  for  the  sake 
of  advantage,  concerning  the  holding  of  coun- 
cils throughout  dioceses.  Wherefore,  lest  there 
should  be  any  dissension  among  brethren,  or 
any  fomentation  of  discord  between  superiors 
and  subordinates,  it  is  necessary  that  priests 
should  assemble  together,  so  that  there  may 
be  discussion  about  cases  that  arise,  and 
salutary  conference  about  ecclesiastical  ob- 
servances ;  to  the  end  that,  while  things  past 
are  corrected  and  things  future  regulated,  the 
Almighty  Lord  may  be  praised  on  all  sides  in 
one  accord  by  brethren.  Know  ye  whose 
presence  will  be  with  you,  seeing  that  it  is 
written,  Where  two  or  three  are  gathered 
together  in  My  ftame,  there  am  I  in  the  midst 
of  them  (Matth.  xviii.  20).  If,  then,  He  will 
vouchsafe  to  be  present  where  there  are  two 
or  three,  how  much  more  will  He  not  be  want- 
ing where  many  priests  have  come  together  ? 
And  indeed  it  is  not  unknown  what  is  ap- 
pointed by  the  rules  of  the  Fathers  as  to  the 
holding  of  a  council  twice  in  the  year.  But, 
lest  haply  any  necessity  should  not  allow  this 
rule  to  be  carried  out,  we  decree  that  still  one 
shall  meet,  without  any  excuse  allowed,  once ; 
so  that  nothing  wrong,  nothing  unlawful,  may 
be  ventured  on  while  a  council  is  being  ex- 
pected. For  commonly,  though  not  from  love 
of  justice,  yet  from  fear  of  enquiry,  people 


abstain  from  that  which  it  is  known  may  dis- 
please the  judgment  of  all.  Let  us,  most 
beloved  brethren,  keep  this  observance  to  be 
left  to  our  posterity  ;  and  let  us  meditate  on 
all  that  is  written  in  the  sacred  writings  for 
our  instruction,  and  incite  all  we  can  to  follow 
it.  For  it  is  certain  that,  if  with  all  our  heart 
we  attend  to  these  salutary  precepts,  we  escape 
all  taint  of  vices,  since,  while  we  lean  on  these 
whereby  we  are  built  up,  we  shut  out,  no 
doubt,  all  place  for  deception. 

Therefore  for  the  purposes  mentioned  above, 
we  desire  your  Fraternity,  God  willing,  to  as- 
semble a  synod,  and  in  it,  through  the  media- 
tion of  our  most  reverend  brother  and  fellow- 
bishop  Aregius  3,  and  our  most  beloved  son 
Cyriacus,  let  all  things  that  are,  as  we  have 
before  said,  opposed  to  the  sacred  canons,  be 
strictly  condemned  under  the  ban  of  anathema  ; 
that  is,  that  any  one  should  presume  to  give 
any  consideration  for  acquiring  ecclesiastical 
orders,  or  receive  any  for  conferring  them  ;  or 
that  any  one  should  all  at  once  from  a  lay 
condition  dare  to  enter  on  a  place  of  rule ;  or 
that  any  other  women  should  live  with  priests 
but  such  as  are  allowed,  as  aforesaid,  by  the 
sacred  canons.  Concerning  all  these  tilings 
let  our  most  reverend  brother  the  bishop 
Syagrius,  with  the  whole  synod,  when  our 
most  beloved  brother  Cyriacus  returns  to  us, 
take  care  to  send  us  word  of  what  has  been 
done  ;  in  order  that,  knowing  accurately  what 
has  been  decreed,  and  with  what  safeguards 
and  in  what  manner,  we  may  render  thanks 
without  ceasing  to  Almighty  God  for  your  life 
and  manners. 

■    EPISTLE  CVH. 
To  Aregius,  Bishop  of  Vapincum*. 

Gregory  to  Aregius,  Bishop  in  Gaul. 

The  affliction  of  your  Fraternity,  which  we 
have  learnt  that  you  have  had  for  the  loss 
of  your  people,  has  given  us  such  cause  of 
grief  that,  since  charity  makes  us  two  one, 
we  feel  our  heart  to  be  especially  in  your 
tribulations.  But  in  the  midst  of  this  we 
have  been  much  consoled  by  your  having 
brought  your  mind  to  discern  how  it  becomes 


3  Perhaps  an  error  for  Syagrius,  bishop  of  Augustodunum 
{Auiun),  to  whom  the  use  of  the  pallium  had  been  recently 
conceded  on  certain  conditions,  and  to  whom  the  assembling 
of  the  synod  was  committed,  though  he  was  not  thus  authorized 
to  take  precedence  of  his  metropolitan,  the  bishop  of  Lyons. 
See  Ep.  CVIII.  and  Ep.  XI.  note  2.  Cyriacus,  mentioned 
below,  had  been  sent  specially  from  Rome  to  forward  and 
regulate  the  proceedings  (see  Ep.  CIX.,  note  2),  Aregius  of 
Vapincum  being  also  directed  to  send  Gregory  a  full  report 
of  the  proceedings  (see  Ep.  CVII.).  If  the  intended  synod 
was  held  at  all,  it  appears  to  have  failed  to  put  a  stop  to  the 
abuses  complained  of.  P'or  a  year  or  two  later  we  find  Gregory 
still  referring  to  them,  and  pressing  for  a  synod  to  suppress 
them.     See  XI.  55,  56,  57,  59,  60,  63. 

*  A  see  in  Narbonensis  Secunda  under  the  Metropolis  of 
Aqxise  (Aix);  the  modern  Ca/ 


EPISTLE   CVIII. 


27 


you  to  bear  sorrow  patiently,  and,  in  the  hope 
of  another  life,  not  to  have  long  continued 
grief  for  death.  Still,  lest  some  tribulation 
should  still  maintain  itself  in  your  soul,  I  ex- 
hort you  to  rest  from  sorrow,  to  cease  to  be 
sad.  For  it  is  unseemly  to  addict  oneself 
to  wearisomeness  of  affliction  for  those  of 
whom  it  is  to  be  believed  that  they  have 
attained  to  true  life  by  dying.  Those  have 
perhaps  just  excuse  for  long  continued  grief 
who  know  not  of  another  life,  and  have  no 
trust  that  there  is  a  passing  from  this  world 
to  a  better.  We,  however,  who  know  this, 
who  believe  it  and  teach  it,  ought  not  to  be 
:oo  much  distressed  for  them  that  depart,  lest 
ivhat  in  others  has  a  show  of  affection,  be  to 
as  rather  a  matter  of  blame.  For  it  is,  as  it 
A'ere,  a  kind  of  distrust  to  be  tormented  by 
iadness  in  opposition  to  what  everyone 
^reaches,  as  the  Apostle  says,  But  we  would 
Jot  have  you  to  be  ignora?it,  brethren,  concern- 
ng  them  that  are  asleep,  that  ye  sorro^o  not 
'•vett  as  others  which  have  no  hope  (i  Thess. 
V.  12). 

Having,  therefore,  this  reason  before  us, 
learest  brother,  we  should  try,  as  we  have 
;aid,  not  to  afflict  ourselves  about  the  dead, 
)ut  bestow  affection  on  the  living,  to  whom 
)ity  may  be  of  advantage  and  love  bear  fruit, 
^et  us  henceforth  hasten,  by  reproving,  ex- 
lorting,  persuading,  soothing,  comforting,  to 
)rotit  all  we  can.  Let  our  tongue  be  an 
;ncouragement  to  the  good,  a  goad  to  the 
)ad  ;  let  it  beat  down  the  puffed  up,  appease 
he  angry,  stir  up  the  slow,  kindle  the  idle 
)y  exhortation,  persuade  the  shrinkers  back, 
oothe  the  rough,  comfort  the  despairing ; 
hat,  as  we  are  called  ■leaders,  we  may  shew 
he  way  of  salvation  to  them  that  are  advanc- 
ng  forward.  Let  us  be  vigilant  in  keeping 
,  ;uard,  let  us  defend  all  approaches  against 
he  snares  of  the  enemy.  And,  if  ever  error 
hould  have  drawn  aside  a  sheep  of  the  flocks 
;ommitted  to  us  through  devious  ways,  let 
IS  strive  with  all  our  endeavours  to  recall  it 
o  the  Lord's  sheepfolds,  so  tliat  from  the 
lame  of  shepherd  which  we  bear  we  may  reap 
lot  punishment,  but  a  reward.  Seeing,  then, 
hat  in  all  this  there  is  need  of  the  help  of 
livine  grace,  let  us  implore  the  clemency  of 
Umighty  God  with  continual  prayers,  to  the 
nd  that  for  doing  these  things  He  may  give 
:S  the  will  and  grant  us  the  power,  and,  with 
he  fruit  of  good  work,  direct  us  in  that  way 
n  which  He  has  declared  Himself  to  be  the 
Ihepherd  of  shepherds;  that  so,  through  Him, 
/ithout  whom  we  cannot  rise  to  the  doing 
f  anything,  we  may  be  able  to  accomplish  all 

Furthermore,  our  common  son,  Peter   the 
beacon,  has  given  us  to  understand  that  your 


Fraternity  at  the  time  when  you  were  here 
requested  that  we  would  grant  to  yourself  and 
your  archdeacon  license  to  use  dalmatics  s. 
But,  because  compelled  by  the  sickness  of 
your  people,  you  departed  in  such  haste  that 
the  very  grief  that  weighed  upon  you  did  not 
suffer  you  to  press  the  matter  any  longer,  as 
was  fit  and  as  the  nature  of  your  request 
required ;  and  because  we  had  many  engage- 
ments, and  consideration  of  ecclesiastical  pro- 
priety did  not  allow  us  to  concede  a  new  thing 
inconsiderately  and  suddenly;  for  these  reasons 
the  carrying  into  efifect  of  the  thing  demanded 
has  been  long  postponed.  Now,  however,  re- 
calling to  mind  your  Charity's  good  deservings, 
by  the  tenor  of  this  our  authority  we  grant  you 
your  request,  and  have  granted  to  thee  or  to 
thy  archdeacon  to  be  decorated  by  the  use  of 
dalmatics ;  and  we  have  sent  the  same  dal- 
matics by  the  hands  of  our  most  beloved  son, 
the  abbot  Cyriacus. 

Furtheimore,  at  the  synod  which  we  have 
decreed  should  be  assembled  through  our 
brother  and  fellow-bishop  Syagrius  against 
simoniacal  heresy,  we  desire  thee  to  be 
present ;  and  we  have  ordered  the  pallium 
which  we  have  sent  for  our  said  brother  to  be 
accordingly  given  him,  on  condition  of  his 
promising  to  remove  from  holy  Church, 
by  a  definition  of  the  synod,  the  unlawful 
things  which  we  have  prohibited.  Concern- 
ing which  synod  we  desire  thy  Fraternity 
to  report  to  us  fully  by  letter  all  its  proceed- 
ings, that  thou  thyself,  whose  holiness  we  are 
well  acquainted  with,  mayest  inform  us  about 
everything. 

EPISTLE  CVIIL 
To  Syagrius,  Bishop. 

Gregory  to  Syagrius,  Bishop  of  Augustodu- 
num  {Autun). 

Mistress  of  all  good  things  is  charity,  which 
savours  of  nothing  extraneous,  nothing  rough, 
nothing  confused ;  which  so  exercises  and 
strengthens  hearts  that  nothing  is  heavy,  no- 
thing difficult,  but  all  that  is  done  becomes 
sweet.  Since,  then,  it  is  its  peculiar  quality 
to  fo.ster  things  that  are  concordant,  to  pre- 
serve things  that  are  united,  to  join  together 
things  that  are  dissociated,  to  set  right  things 
that  are  wrong,  and  to  consolidate  all  other 
virtues  by  the  bulwark  of  its  own  perfection, 
whosoever  grafts  himself  into  its  roots  neither 
falls  away  from  greenness,  nor  becomes  empty 
of  fruits,  because  effective  work  loses  not  the 
moisture  of  fecundity.     And  so   I  am  much 


5  For  the  use  of  Dalmatics,  see  Diet,  of  Christ.  Ant.  {Smith 
and  Cheetham,  1875),  under  Dalmatic. 


28 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


delighted  with  thee,  and  rejoice  with  thee  in 
the  Lord,  most  beloved  brother,  for  that  I  find 
thee,  by  the  testimony  of  many,  so  endowed 
with  this  same  charity  that  thou  both  thyself 
becomingly  exhibitest  what  befits  a  priest,  and 
laudably  shewest  an  example  for  imitation  to 
others. 

Inasmuch,  then,  as  in  the  work  of  preaching 
(which  after  long  thought  I  have  taken  care 
to  supply  to  the  nation  of  the  Angli  through 
Augustine,  then  provost  {prcefyositiim)  of  my 
monastery,  and  now  our  brother  and  fellow- 
bishop),  I  have  found  thee  to  be,  as  was  right, 
so  solicitous,  devoted,  and  in  all  ways  helpful, 
as  to  lay  me  under  a  great  debt  to  thee  in  this 
matter,  therefore  moved  by  the  consideration 
of  so  great  an  obligation,  I  cannot  bear  to  put 
aside  thy  Fraternity's  petition,  lest  I  should  ap- 
pear towards  thee  unprofitable.  Consequently, 
according  to  the  tenor  of  thy  request,  we  have 
provided  under  God  for  thy  being  dignified 
by  the  use  of  the  pallium  ^,  to  be  worn  within 
thy  church,  in  the  celebration  of  mass  only. 
Nevertheless  we  have  decided  that  it  should 
be  given  thee  only  on  condition  of  thy  first 
promising  to  amend  by  the  definition  of 
a  synod  the  things  that  we  have  ordered  to  be 
corrected  ;  for  we  certainly  deem  it  fit  that, 
with  the  gravity  of  mind  in  which  by  the 
mercy  of  God  we  have  learnt  that  thou  excel- 
lest,  a  more  distinguished  adornment  of  out- 
ward apparel  should  accrue  to  thee  ;  especially 
as  we  think  that  thou  hast  asked  for  it,  not 
with  a  view  to  the  pomp  of  needless  elation, 
but  with  regard  to  the  character  and  dignity 
of  thy  Church,  And,  lest  in  this  vestment  we 
should  seem  to  be  bestowing  as  it  were  a  bare 
bounty,  we  have  taken  thought  at  the  same 
time  for  the  granting  of  this  also; — that,  while 
the  Metropolitan  has  in  all  respects  his  place 
and  dignity  preserved  to  him,  the  Church  of 
Augustodunum  should  be  next  after  the  Church 
of  Lugdunum  {Lyons),  and  should  claim  to 
itself  this  place  and  rank  by  the  indulgence 
of  our  authority.  But  as  to  the  other  bishops, 
we  decree  that  they  shall  take  their  places 
according  to  the  date  of  their  ordination, 
whether  for  sitting  in  council,  or  for  subscrib- 
ing, or  in  any  other  matter,  and  shall  claim 
to  themselves  the  prerogative  of  their  several 
ranks :  for  it  seems  to  us  consonant  to  reason 
that  with  the  use  of  the  pallium  we  should 
together  with  it,  as  we  have  said,  bestow  some 
privileges. 

But,  since  with  augmentation  of  dignity  the 
sense  of  responsibility  ought  also  to  increase, 
that  the  adornments  of  action  may  agree  with 
the  decoration  of  vestments,  your  Fraternity 

«  Cf.  IX.  II,  log. 


should  exercise  yourself  the  more  earnestly  in 
all  your  pursuits.  Be  vigilant  with  regard  to 
the  doings  of  those  who  are  under  you ;  let 
your  example  be  their  instruction,  and  your 
life  their  teacher.  By  the  exhortation  of  your 
tongue  let  them  learn  what  to  fear,  and  be 
taught  what  to  love ;  that,  when  thou  givest 
up  the  talents  entrusted  to  thee  with  multi- 
plied gain,  in  the  day  of  retribution  thou 
mayest  be  counted  worthy  to  hear,  Well  done, 
good  ajid faithful  servant :  enter  thou  into  the 
joy  of  thy  lord  (Matth.  xxv.  23). 

EPISTLE  CIX. 
To  Brunichild,  Queen  of  the  Franks. 

Gregory  to  Brunichild,  &c. 

Now  that  your  Excellency's  royal  solicitude 
is  in  all  matters  of  government  praiseworthy, 
you  ought,  for  the  increase  of  your  glory,  to 
shew  yourself  more  watchful,  and  careful  not 
to  allow  those  whom  you  rule  with  counsel 
outwardly  to  perish  inwardly  among  them- 
selves. So  may  you,  through  the  fruit  of  your 
pious  solicitude,  after  occupying  this  topmost 
height  of  a  temporal  kingdom,  attain  under 
God  to  kingdoms  and  joys  that  are  eternal. 
And  this  we  trust  you  will  be  able  after  the 
following  manner  to  succeed  in ;  if,  among 
other  good  deeds,  you  pay  attention  to  the 
ordination  of  priests  ^ ;  whose  office,  as  we  have 
learnt,  has  come  in  your  parts  to  be  such  an 
object  of  ambition  that  priests  are  ordained 
all  at  once  from  being  laymen.  This  is  a  very 
serious  matter.  For  what  can  they  effect, 
what  good  can  they  do  the  people,  who  covet 
being  made  bishops,  not  for  doing  good,  but 
for  distinction?  These,  then,  who  have  not 
yet  learnt  what  they  have  to  teach — what  do 
they  effect,  but  that  the  unlawful  advancement 
of  a  few  becomes  the  ruin  of  many,  and  that 
the  observance  of  ecclesiastical  government  is 
brought  into  confusion,  seeing  that  no  regular 
order  is  observed  ?  For  whoso  comes  to  the 
control  thereof  inconsiderately  and  hurriedly, 
with  what  admonition  can  he  edify  those  who 
are  put  under  him,  his  example  having  taught 
them,  not  reason,  but  error?  It  is  a  shame 
in  truth,  it  is  a  shame,  for  one  to  command 
others  what  he  knows  not  how  to  observe 
himself. 

Nor  do  we  pass  over  that  other  thing  whicn 
in  hke  manner  requires  amendment,  but  detest 
it  as  utterly  execrable  and  a  most  serious 
matter;  that  in  your  parts  sacred  orders  are 
conferred  through  simoniacal  heresy,  which 
was  the  first  to  arise  against  the  Church,  and 
was  condemned  with  a  rigorous  malediction. 

7  Sacerdotibus,  in  the  usual  sense  of  bishops. 


EPISTLE    ex. 


29 


Hence,  therefore,  it  is  brought  about  that  the 
dignity  of  the  priesthood  comes  into  contempt, 
and  holy  honour  under  condemnation.  And 
so  reverence  perishes,  discipline  is  destroyed, 
since  he  who  ought  to  have  corrected  faults 
committed  them ;  and  by  nefarious  ambition 
the  honourable  priesthood  is  brought  under 
censure  and  disparagement.  For  who  will 
any  more  venerate  what  is  sold,  or  not  think 
worthless  what  is  bought  ?  Hence  I  am  greatly 
distressed,  and  condole  with  that  land  ;  since, 
while  they  scorn  to  have  as  a  divine  gift,  but 
compass  by  bribe?,  the  Holy  Spirit  which 
Almighty  God  deigns  to  bestow  on  men  through 
the  imposition  of  hands,  I  do  not  think  that 
the  priesthood  can  long  subsist  there.  For 
where  the  gifts  of  heavenly  grace  are  sold,  the 
life  is  not  sought  for  God's  service,  but  rather 
money  is  venerated  in  opposition  to  God. 
Seeing  then  that  so  great  a  wickedness  is  not 
only  a  danger  to  them,  but  also  in  no  small 
degree  injurious  to  your  kingdom,  greeting 
/our  Excellency  with  fatherly  affection  we 
jcseech  you  to  make  God  propitious  to  you 
)y  the  correction  of  this  enormity.  And,  that 
here  may  be  henceforth  no  opportunity  of 
:ommitting  it,  let  a  synod  be  held  by  your 
)rder,  at  which,  in  the  presence  of  our  most 
ieloved  son,  the  abbot  Cyriacus  ^,  it  shall  be 
nterdicted  strictly  under  pain  of  anathema 
hat  any  one  should  dare  to  pass  suddenly 
rom  a  lay  condition  to  the  degree  of  the 
Episcopate,  or  any  one  whatever  dare  to  give 
)r  receive  anything  for  ecclesiastical  orders  ; 
hat  so  our  Lord  and  Redeemer  may  so  deal 
vith  the  things  that  are  yours  as  He  shall 
ee  you  to  be  solicitous  with  pious  devotion 
n  the  things  that  are  His.  But  we  have  taken 
pecial  care  to  delegate  the  charge  and  manage- 
nent  of  this  synod,  which  we  have  decided 
hould  be  held,  to  our  brother  and  fellow- 
)ishop  Syagrius,  whom  we  know  to  be  pecu- 
iarly  your  own ;  and  we  beg  you  to  deign 
)oth  to  lend  a  willing  ear  to  his  supplication, 
nd  to  support  him  by  your  aid  ;  to  the  end 
hat  what  may  redound  to  your  reward,  namely 
.  pious  and  God-pleasing  ordination  of  priests, 
he  contagion  of  this  evil  being  removed,  may 
ake  effect  within  all  the  Hmits  of  your  juris- 

•  liction. 

To  this  our  brother,  in  that  he  has  shewn 
imself  exceedingly  devoted  with  regard  to 
he  mission  which  has  been  sent,  under  God, 

•  0  the  nation  of  the  Angli,  we  have  sent  a 
•allium  to  be  used  in  the  solemnities  of  mass, 
0  that,  having  given  aid  in  things  spiritual, 
e  may  find  himself  advanced  by  the  favour 

8  Cyriacus,  abbot  of  St.  Andrew's  monastery  at  Rome,  had 
sen  sent,   for  the   purpose    indicated,   to   Syagrius,   bishop   of 
.   Litun.    Cf.  IX.  105. 


of  the  Prince  of  the  apostles  in  the  spiritual 
order  itself. 

Furthermore,  we  have  altogether  wondered 
why  in  your  kingdom  you  allow  Jews  to 
possess  Christian  slaves.  For  what  are  all 
Christians  but  members  of  Christ?  And  we 
all  know  that  you  sincerely  honour  the  Head 
of  these  members.  But  let  your  Excellency 
consider  how  inconsistent  it  is  to  honour  the 
Head  and  to  allow  the  members  to  be  trampled 
on  by  his  enemies.  And  so  we  beg  that  your 
Excellency's  ordinance  may  remove  the  mis- 
chief of  this  iniquity  from  your  kingdom ;  so 
that  you  may  prove  yourself  the  more  to  be 
a  worthy  worshipper  of  Almighty  God,  in  that 
you  set  his  faithful  ones  free  from  His  enemies. 

EPISTLE   ex. 

To  Theoderic  and  Theodebert,  Kings 
OF  THE  Franks  9. 

Gregory  to  Theoderic,  &c. 

Since  the  renown  of  your  kingdom  has  been 
resplendent  of  old  among  all  others  by  the 
grace  of  the  Christian  religion,  great  pains 
should  be  taken  that,  wherein  you  stand  out 
more  glorious  than  other  nations,  you  should 
therein  please  more  perfectly  the  Almighty 
Lord  who  gives  health  and  wealth  to  kings, 
and  have  the  faith  which  you  observe  in  all 
ways  helpful  to  you.  We  had  wished  indeed, 
most  excellent  sons,  to  address  to  you  a  dis- 
course of  friendly  greeting  only,  so  as  to  shew 
our  fatherly  affection  in  offices  of  charity. 
But,  seeing  that  an  unlawful  proceeding  dis- 
tresses us  exceedingly,  it  befits  us  so  to 
exhibit  one  thing  as  by  no  means  to  pass  over 
in  silence  the  other  which  needs  amendment. 
If  you  give  diligent  attention,  you  will  find 
that  we  speak  entirely  for  the  security  of  your 
well-being. 

Now  it  is  said  that  simoniacal  heresy  (which 
was  the  first  to  creep  in  by  the  devil's  planting 
against  the  Church  of  God,  and  was  at  its 
very  rise  smitten  and  condemned  by  the  weapon 
of  apostolical  vengeance)  prevails  within  the 
limits  of  your  kingdom,  though  faith  together 
with  good  life  ought  to  be  chosen  in  priests. 

If  good  life  is  wanting,  faith  has  no  merit, 
as  the  blessed  James  attests,  who  says. 
Faith  without  works  is  dead  (Jam.  ii.  18). 
But  what  can  be  the  works  of  a  priest  who 
is  convicted  of  obtaining  the  dignity  of  so 
great  a  sacrament  by  a  bribe?  Thus  it  is 
brought  about  that  even  the  very  persons  who 
are  desiring  sacred  orders  take  no  pains  to 
amend  their  lives  or  order  their  conduct,  but 
busy  themselves  in  amassing  wealth  wherewith 


9  See  VI.  58,  note  i. 


I 


30 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


to  buy  sacred  dignity.  Hence  also  it  comes 
to  pass  that  the  innocent  and  poor  recoil  from 
sacred  orders,  being  debarred  and  looked 
down  upon.  And  while  the  innocence  of  the 
poor  man  displeases,  there  is  no  doubt  that 
the  bribe  in  the  other  case  commends  de- 
linquencies ;  for,  where  gold  pleases,  so  does 
vice.  Hence,  therefore,  not  only  is  a  deadly 
wound  inflicted  on  the  souls  of  the  ordainer 
and  of  the  ordained,  but  also  the  Kingdom 
of  your  Excellence  is  weighed  down  by  the 
fault  of  your  bishops,  by  whose  intercessions 
it  ought  rather  to  have  been  aided.  For,  if 
he  is  thought  worthy  of  the  priesthood  who 
is  supported,  not  by  the  merits  of  his  doings, 
but  by  the  abundance  of  his  bribes,  it  remains 
that  neither  gravity  nor  industry  can  put  in 
any  claim  for  ecclesiastical  dignities,  but  that 
the  profane  love  of  gold  obtains  all.  And, 
while  vices  are  remunerated  with  dignity,  he  is 
promoted  to  the  place  of  the  avenger  who 
perhaps  ought  to  have  vengeance  executed 
on  himself ;  and  hence  priests  are  shewn  not 
to  profit  otliers,  but  rather  themselves  to 
perish.  For,  when  the  shepherd  is  wounded, 
who  may  apply  medicine  for  healing  the 
sheep?  Or  how  shall  he  protect  the  people 
with  the  shield  of  prayer  who  exposes  him- 
self to  be  stricken  by  hostile  darts?  Or 
what  kind  of  fruit  shall  he  produce  out 
of  himself,  whose  root  is  infected  by  sore 
disease  ?  Greater  calamity,  then,  is  to  be  ap- 
prehended in  those  places  where  such  inter- 
cessors are  promoted  to  places  of  rule,  being 
such  as  to  provoke  the  more  the  anger  of 
God  against  themselves  which  they  ought, 
through  themselves,  to  have  appeased  in  be- 
half of  the  people. 

Moreover,  we  have  heard  that  the  farms 
of  the  Churches  do  not  pay  tribute;  and  we 
are  consequently  lost  in  great  surprise,  if 
unlawful  payments  be  sought  from  those  to 
whom  even  lawful  ones  are  remitted  \ 

Nor  does  our  solicitude  allow  us  to  pass 
over  this  evil  also;  that  some,  lured  by  the 
instigation  of  vain  glory,  snatch  all  at  once, 
from  a  lay  condition  of  life,  at  the  dignity  of 
priesthood,  and  (what  it  shames  one  to  say, 
though  it  is  too  serious  a  matter  to  pass  over 
in  silence)  those  who  require  to  be  ruled 
neither  blush  nor  fear  to  appear  as  rulers, 
and  those  that  require  to  be  taught  as  teachers. 
Persons  assume  shamelessly  the  leadership  of 
souls  to  whom  the  whole  way  to  be  taken  by  the 


'  The  majority  of  MSS.  have  here  nunc prabeant  instead  of 
non  tribuant :  but  the  reading  adopted  in  the  text  has  good 
support,  and  seems  to  give  the  more  intelligible  meaning.  The 
drift  seems  to  lie,  that,  while  it  was  the  custom  in  Gaul  to  relieve 
Church  property  even  from  tribute  that  might  have  been  ex- 
acted lawfully,  it  was  monstrously  inconsistent  to  burden  it 
unlawfully  by  the  exaction  of  bribes  for  promotion. 


leader  is  unknown,  and  who  know  not  whither 
even  they  themselves  are  walking.  How  bad 
and  how  venturesome  this  is,  is  shewn  even 
by  secular  order  and  discipline.  For,  seeing 
that  a  leader  of  an  army  is  not  chosen  unless 
he  has  been  tried  in  labour  and  carefulness,  let 
those  who  desire  with  immature  haste  to 
mount  to  the  height  of  episcopacy  consider, 
at  any  rate  by  the  aid  of  this  comparison, 
of  what  sort  leaders  of  souls  should  be;  and 
let  them  abstain  from  attempting  suddenly 
untried  labours,  lest  a  blind  ambition  for 
dignity  both  be  to  their  own  penalty  and  also 
sow  seeds  of  pestiferous  error  to  others,  they 
themselves  not  having  learnt  what  they  have 
to  teach.  Accordingly,  greeting  you  with 
fatherly  affection,  we  beg,  most  excellent  sons, 
that  you  would  be  at  pains  to  banish  this 
so  detestable  an  evil  from  the  limits  of  your 
kingdom,  and  that  no  excuse,  no  suggestion 
against  your  soul,  find  place  with  you  ;  since 
he  who  neglects  to  amend  what  he  is  able 
to  correct,  undoubtedly  has  the  guilt  of  the 
doer.  Wherefore,  that  you  may  be  able  to 
offer  a  great  gift  to  Almighty  God,  order  a 
synod  to  be  assembled,  in  which  (as  we  have 
enjoined  our  brethren  and  fellow-bishops),  in 
the  presence  of  our  most  beloved  son  the 
abbot  Cyriacus,  it  may  be  ordained  under  the 
obligation  of  anathema  that  no  one  may  ever 
give  and  no  one  ever  receive  anything  for  an 
ecclesiastical  order,  nor  any  one  of  the  laity 
pass  all  at  once  to  the  priesthood  ;  that  so 
our  Redeemer,  whose  priests  you  suffer  not  to 
be  ruined  among  themselves  by  the  enemy, 
may  recompense  you  for  this  service  both  here 
and  in  the  life  to  come. 

Furthermore,  we  are  altogether  astonished 
that  in  your  kingdom  you  allow  Jews  to 
possess  Christian  slaves.  For  what  are  all 
Christians  but  members  of  Christ  ?  The  Head 
of  these  members  we  all  know  that  you  honour 
faithfully  :  but  let  your  Excellency  consider 
how  inconsistent  it  is  to  honour  the  Head 
and  to  allow  His  members  to  be  trodden  on 
by  His  enemies.  And  so,  we  beg  that  an 
ordinance  of  your  Excellency  may  remove  the 
evil  of  this  wrong-doing  from  your  kingdom, 
that  you  may  thus  shew  yourselves  the  more 
to  be  worthy  worshippers  of  Almighty  God, 
in  that  you  set  free  His  faithful  servants  from 
His  enemies. 

EPISTLE  CXL 
To  ViRGiLius,  Bishop  of  Arelate  (Aries). 

Gregory  to  Virgilius,  &c. 

Inasmuch  as  the  desire  of  a  pious  purpose 
and  the  bent  of  a  laudable  devotion  ought 
always  to  be  aided  by  the  earnest  endeavours 


I 


EPISTLE   CXIV. 


31 


of  priests,  anxious  care  should  be  taken  that 
neither  remissness,  neglect  nor  presumption 
disturb  whatever  has  been  ordained  for  the 
quiet  of  monks  and  of  religious  conversation. 
But,  as  it  was  right  that  what  reason  required 
should  be  profitably  prescribed,  so  what  has 
been  prescribed  ought  not  to  be  violated. 
Now  Childebert  of  glorious  memory.  King  of 
the  Franks,  inflamed  by  love  of  the  Catholic 
religion,  in  founding  for  his  own  reward 
a  monastery  for  men  within  the  walls  of  the 
city  of  Arelate,  as  we  find  set  down  in  writing, 
granted  certain  things  there  for  the  sustentation 
of  its  inmates.  And,  lest  his  purpose  should  ever 
be  frustrated,  and  what  had  been  arranged  for 
the  quiet  of  the  monks  be  disturbed,  he  prayed 
in  his  letters  that  whatever  rights  he  conceded 
to  the  said  monastery  might  be  confirmed 
by  apostolical  authority ;  adding  this  also  to 
his  petition,  that  certain  privileges  might  at 
the  same  time  be  accorded  to  the  same  mon- 
astery, as  well  in  the  management  of  its  affairs 
as  in  the  ordination  of  its  abbot.  This  he  did 
as  knowing  such  reverence  to  be  paid  by  the 
faithful  to  the  Apostolic  See  that  what  had 
been  settled  by  its  decree  no  molestation  of 
unlawful  usurpation  would  thereafter  shake. 
Hence,  since  the  royal  purpose  as  well  as  the 
thing  desired,  urgently  demanded  effect  to  be 
given  to  it,  letters  were  sent  by  our  predecessor 
Vigilius,  bishop  of  the  Roman  See, to  your  pre- 
decessor Aurelius,  wherein  all  things  that  a  desire 
to  embrace  that  purpose  demanded  were  willing- 
ly confirmed  by  the  support  of  apostolical  au- 
thority, inasmuch  as  a  thing  of  this  kind,  when 
requested,  could  not  be  allowed  to  encounter 
difficulty.  But,  that  your  Fraternity  may  know 
what  was  decreed  at  that  time,  we  have  seen 
to  the  written  orders  of  our  aforesaid  prede- 
cessor being  added  to  this  letter.  These 
having  been  perused,  we  exhort  thee  to  keep 
them  all  inviolate  with  priestly  earnestness, 
as  becomes  thee,  and  to  allow  nothing  undue 
or  unlawful  to  be  imposed  on  that  mon- 
astery, or  the  said  orders  to  be  infringed  by 
any  usurpation.  For,  though  what  has  once 
been  sanctioned  by  the  authority  of  the  Ap- 
ostolic See  has  no  lack  of  validity,  yet  we  do, 
over  and  above,  once  more  corroborate  by 
our  authority  in  all  respects  all  things  that 
were  ordained  by  our  predecessor  for  quiet 
in  this  matter.  Let  your  Fraternity,  then,  so 
acquit  yourself  in  observing  them  as  both  to 
shut  out  all  occasion  of  disturbance,  and  also 
to  persuade  others  to  carry  these  things  out, 
while  you  shew  yourself  careful  and  devoted, 
as  becomes  you,  in  observing  the  most  pious 
will  of  the  departed  one. 


EPISTLE   CXIV. 

To  ViRGiuus  AND  Syagrius,  Bishops. 

Gregory  to  Virgilius,  Bishop  of  Arelate 
{Aries),  and  Syagrius,  Bishop  of  Augustodu- 
num  {Autun). 

The  nature  of  the  office  committed  to  me, 
dearest  brethren,  drives  me  to  break  out  into 
a  cry  of  grief,  and  to  sharpen  your  love  with 
the  anxiety  of  charity,  for  that  it  is  said  that 
you  in  your  parts  have  been  too  negligent  and 
remiss,  where  the  rectitude  of  justice  and  zeal 
for  chastity  ought  to  have  inflamed  your  ear- 
nestness. Now  it  has  come  to  our  ears  that 
a  certain  Syagria  had  entered  on  a  religious 
life,  having  even  changed  her  dress,  and  was 
afterwards  united  by  force  to  a  husband  (a 
thing  iniquitous  to  be  told),  and  that  you  have 
been  moved  by  no  sorrow  to  interfere  in  her 
defence.  If  this  is  so,  I  groan  for  it  the  more 
heavily  for  fear  lest  with  the  Almighty  Lord 
(which  God  forbid)  you  should  have  the  office 
of  hirelings,  and  not  the  merit  of  shepherds, 
as  having  left  without  a  struggle  a  sheep  in  the 
mouth  of  the  wolf  to  be  torn.  For  what  will 
ye  say,  or  what  account  will  ye  give  of  your- 
selves to  the  future  judge ;  you  whom  the 
lewdness  of  ravishment  has  not  moved,  whom 
regard  to  the  religious  habit  has  in  no  wise 
excited  to  stand  up  in  defence,  whom  priestly 
consideration  has  not  roused  to  protect  the 
purity  of  virgin  modesty?  Even  now,  then, 
let  your  neglect  return  to  your  memory ;  let 
remembrance  of  this  fault  stir  you,  and  con- 
sideration of  your  office  impel  you  to  ex- 
hortation of  the  aforesaid  woman.  And,  lest 
haply  in  course  of  time  constraint  should  have 
passed  into  willing  consent,  let  your  tongue 
be  her  cure,  and  through  your  exhortations  let 
her  give  herself  diligently  to  prayer ;  let  not 
the  lamentations  of  penitence  depart  from  her 
memory  ;  let  her  exhibit  a  penitent  heart  to 
our  Redeemer ;  and .  let  her  make  amends 
with  weeping  for  the  loss  of  chastity,  which 
in  her  body  it  was  not  allowed  her  to  preserve. 

Wherefore,  inasmuch  as  the  aforesaid  woman 
desires,  as  it  is  said,  even  now  to  devote  her 
property  to  pious  uses,  we  exhort  you  that 
she  experience  the  favour  and  enjoy  the 
support  of  your  Fraternity  in  this  thing,  and 
that  it  be  lawful  for  her,  a  competent  portion 
being  reserved  for  her  children,  to  decide 
as  she  will  about  her  substance.  For  with- 
out doubt  you  do  good  yourselves,  if  you 
render  aid  to  those  who  wish  to  do  good. 
Consider,  therefore,  most  beloved  brethren, 
from  how  great  love  these  things  which  we 
speak  proceed,  and  take  them  all  in  the  same 
spirit  of  charity  that  inspires  them.  For,  we 
being  one  body  in  Christ,  I  burn  with  you  in 


32 


EPISTI.ES    OF   ST.  GREGORY    THE   GREAT. 


ihis  which  I  feel  to  be  to  your  hurt.  And 
with  wliat  earnestness,  and  what  affection 
I  send  you  this  epistle,  may  the  Author  of 
truth  disclose  to  your  hearts.  And  so  let  not 
this  brotherly  admonition  distress  you,  since 
even  a  bitter  cup  is  taken  gladly,  when  offered 
with  a  view  to  health.  Finally,  dearest  bethren, 
let  us  with  united  prayers  implore  the  mercy 
of  our  God,  that  He  would  favourably  order 
our  life  in  His  fear,  to  the  end  that  we  may 
both  serve  Him  here  as  priests  should  do,  and 
be  able  to  stand  in  His  sight  hereafter  secure 
and  without  fear. 

EPISTLE  CXV. 
To  Syagrius,  Bishop  of  Augustodunum 

Gregory  to  Syagrius,  &c. 

If  in  secular  affairs  every  man  snould  have 
his  right  and  his  proper  rank  preserved  to 
him,  how  much  more  in  ecclesiastical  arrange- 
ments ought  no  confusion  to  be  let  in  ;  lest 
discord  should  find  place  there,  whence  the 
blessings  of  peace  should  proceed.  And  this 
will  in  this  way  be  secured,  if  nothing  is 
yielded  to  power,  but  all  to  equity. 

Now  it  has  been  reported  to  us  that  our 
most  beloved  brother  Ursicinus,  bishop  of  the 
city  of  Taurini  2,  after  the  captivity  and  plunder 
which  he  endured,  has  suffered  serious  pre- 
judice in  his  parishes  ^,  which  are  said  to  be 
situated  within  the  boundaries  of  the  Franks, 
even  to  the  extent  of  another  person  being 
constituted  bishop  there  in  contravention  of 
ecclesiastical  ordinances,  no  crime  of  his 
demanding  it.  And,  lest  this  prejudicial  pro- 
ceeding should  perchance  seem  to  be  a  light 
matter,  there  has  been  also  some  hardship 
added  in  the  taking  from  him  of  the  property 
of  his  Church  which  he  might  have  held. 
Now,  if  these  things  are  really  so,  seeing  that 
it  is  a  very  cruel  thing  and  opposed  to  the 
sacred  canons,  that  the  ambition  of  any  should 
remove  from  his  own  altar  an  innocent  priest 
who  does  not  deserve  to  be  superseded  on 
account  of  crime,  let  all  regard  his  cause  as 
their  own,  and  strive  against  the  imposition 
on  others  of  what  they  would  be  unwilling 
to  endure  themselves.  For  if  the  entrance  for 
an  evil  thing  is  not  closed  before  it  has  been 
long  open,  it  grows  wider  by  use  ;  and  what  is 
evidently  forbidden  by  reason  will  be  allowed 
by  custom.  But,  beyond  all  others,  let  the 
solicitude  of  your  Fraternity,  in  consideration 


'  Augusta  Tnurinarutn,  the  modem  Turin. 

3  In  parochiis  suis.  Though  the  term  Trapoc/tto  meant  origi- 
nally what  we  should  now  call  a  bishop's  whole  diocese,  it  came 
.-ifter  the  third  century  to  be  applied  to  parishes  within  such 
diocese.  Hence  here  patochiis  in  the  plural.  Cf.  Bingham 
B>.  IX.,  ch.  ii.,  sect,  i  ;  Ch.  viii..  Sect.  i.  ' 


of  our  commendation  and  your  own  sense  of 
what  you  owe  to  God,  devote  itself  earnestly 
to  his  defence,  and  not  allow  him  to  be  any 
longer  removed  against  reason  from  his 
parishes.  But,  as  well  in  your  own  person 
as  by  making  supplication  to  the  most  excel- 
lent kings  4,  whom  we  believe  to  cause  you  no 
sadness  in  any  respect,  do  you  bring  it  about 
that  this  thing  which  has  been  done  amiss  may 
be  corrected,  and  that  what  has  been  taken 
away  by  force  may  under  the  patronage  of 
truth  be  restored  ;  for,  seeing  that  it  is  written, 
A  brother  helpi7ig  a  brother  shall  be  exalted 
(Prov.  xviii.  19),  your  Charity  may  know  that 
it  will  receive  by  so  much  the  more  from 
Almighty  God  as  His  precepts  shall  have  been 
gladly  and  constantly  executed  in  helping  a 
brother. 

EPISTLE  CXVL 

To  Theoderic  and  Theodebert,  Kings 
of  the  Franks. 

Gregory  to  Theoderic,  &c. 

It  is  the  chief  good  in  kings  to  cultivate 
justice,  and  to  preserve  to  every  man  his  rights, 
and  not  to  suffer  subjects  to  have  done  to 
them  what  there  is  power  to  do,  but  what  is 
equitable.  Our  trust  that  you  both  love  and 
altogether  aim  at  this  invites  us  to  indicate  to 
your  Excellency  things  that  call  for  amend- 
ment, that  so  we  may  be  able  by  our  letters 
both  to  succour  the  oppressed  and  to  acquire 
reward  for  you. 

Now  they  say  that  our  brother  and  fellow- 
bishop  Ursicinus,  bishop  of  the  city  of  1  aurini 
{Turin),  suffers  very  serious  prejudice  in  his 
parishes  that  are  within  the  limits  of  your 
kingdom,  in  such  sort  that,  contrary  to  eccle- 
siastical observance,  contrary  to  priestly  gravity, 
and  contrary  to  the  definitions  of  the  sacred 
canons,  no  crime  of  his  requiring  it,  another 
has  not  feared  to  be  ordained  bishop  there. 
And,  it  being  thought  not  enough  unless  un- 
lawfulness were  added  to  unlawfulness,  even 
the  property  of  his  church,  as  is  said,  has  been 
taken  away.  If  the  truth  is  so,  it  being  exceed- 
ingly intolerable  that  one  should  be  oppressed 
by  force  whom  guilt  has  not  harmed,  we  beg 
of  you,  addressing  you  in  the  first  place  with  a 
greeting  of  paternal  charity,  that  what  out  of 
reverence  for  the  Church  and  regard  to  equity 
your  Excellency  might  of  your  own  accord 
bestow,  you  would  study  to  grant  all  the  more 
kindly  on  our  intercession,  and  would  cause 
justice   to   be   observed   towards   him   in   all 


4  Viz.  Theoderic  and  Theodebert  (see  VI.  58.  note  i),  tC'  whom 
a  letter  on  the  same  subject  was  sent  at  the  same  time,  viz. 
Ep.  CXVI.,  which  follows.  The  former  w'ould  be  in  this  year 
(a.d.  598-9)  about  ten,  and  the  latter  about  thirteen  years  of  age. 


EPISTLE   CXX. 


33 


respects  according  to  the  trust  we  have  in  the 
goodness  of  your  equity  ;  and  that,  having 
ascertained  the  truth,  you  would  order  what 
has  been  unlawfully  done  to  be  corrected,  and 
the  property  that  has  been  wrongfully  taken 
from  him  to  be  equitably  restored  to  him. 
Nor  should  the  fact  of  his  church  being  de- 
tained for  the  present  by  his  enemies  be  at  all 
to  his  disadvantage  :  but  this  ought  to  move 
more  and  more  the  disposition  of  your  Chris- 
tianity to  succour  him,  that,  being  consoled 
by  the  gifts  of  your  bounty,  he  may  not  feel 
the  loss  arising  from  the  captivity  which  he 
has  endured.  For  the  good,  then,  of  your 
soul  let  this  our  exhortation  find  place  with 
you,  that  to  your  own  reward  you  may  lift  up 
again  his  dejection  with  the  outstretched  hand 
of  justice,  to  the  end  that  from  your  observance 
of  equity  towards  priests  you  may  ever  flourish 
through  their  prayers  before  the  eyes  of  God. 

EPISTLE  CXVII. 

To  Brunichild,  Queen  of  the  Franks. 

Gregory  to  Brunichild,  &c. 

Whereas  for  the  government  of  a  kingdom 

valour  stands  in  need  of  justice,  and  power  of 

equity,  nor  for  this  purpose  can   one  suffice 

without  the  other,  with  what  great  love  your 

care  for  these  things  is  resplendent  is  shewn 

plainly  enough  by  the  fact  of  your  governing 

crowds  of  nations   so   laudably.     Who    then, 

considering  this,  can  distrust  the  goodness  of 

your  Excellency,  or  be  doubtful  of  obtaining 

his  request,  when  he  thinks  it  right  to  ask  for 

what   he   knows   you  would  willingly  bestow 

upon   your  sul)jects  ?     The   bearer,   then,   of 

these  presents,   Hilariuss,  a  servant   of  your 

Excellency,  supposing   that  our   intervention 

with  your  power  will  aid  him,  has  requested 

to  be  supported  by  letters  of  commendation 

Tom  us  ]    holding  it  as  certain  that  he  will 

more  abundantly  obtain  such  favours  as  you 

^rant  to  others  if  our  intercession  should  speak 

or  him.     Accordingly,  paying  you  our  address 

jf    greeting    with    the    affection    of    paternal 

:harity,  we  beg  that,  as  he  states  that  he  is 

abouring  under  adversities  from  the  iniquity 

)f   certain    persons,    the   protection    of  your 

Excellence   may   defend   him  ;    and,  lest   he 

should  possibly  be  oppressed  against  reason, 

hat  by  your  command  you  would  order  him 

0  be  kept  safe ;  that  so,  while  no  one's  op- 

)osition  shall  have  place  unjustly  and  of  mere 

vill,   both  we   may  return   thanks  for  having 

)btained  what  rather  for  your  own  reward  we 

equest,  and  that  the  blessed  Peter,  Prince  of 


the  Apostles,  whom  you  will  venerate  in  us 
with  Christian  devotion  by  granting  what  we 
ask,  may  recompense  your  Excellency. 

EPISTLE  CXX. 
To  Claudius  in  Spain*. 

Gregory  to  Claudius,  &c. 

The  renown  of  good  deeds  being  fragrant 
after  tlie  manner  of  ointment,  the  odour  of 
your  glory  has  extended  from  the  Western 
parts  as  far  as  here.  Besprinkled  by  the 
sweetness  of  which  breath  of  air,  I  declare 
that  I  greatly  loved  one  whom  I  knew  not, 
and  within  the  bosom  of  my  heart  seized  thee 
with  the  hand  of  love ;  nor  did  I  love  without 
already  knowing  him  to  be  one  whose  good 
qualities  I  had  learnt.  For  of  him  who 
is  known  to  me  by  great  intenseness  of  feel- 
ing, but  remains  unknown  by  bodily  vision, 
I  undoubtedly  can  say  truly  that  I  know  his 
person,  though  I  know  not  his  home.  Now 
herein  is  a  great  assertion  of  your  good  repute, 
that  your  Glory  is  said  to  cleave  sedulously  to 
the  excellent  king  of  the  Goths  ;  since,  while 
good  men  always  displease  bad  ones,  it  is 
certain  that  you  are  good,  who  have  pleased 
one  that  is  good.  For  this  reason,  addressing 
you  with  the  greeting  that  is  due  to  you,  I 
hope  that  you  are  being  exercised  in  these 
things  which  you  have  begun,  so  that  that 
true  sentence  of  Solomon  may  be  fulfilled  in 
you —  The  path  of  the  just  is  as  a  shifting  light, 
and  groiveth  unto  the  perfect  day  (Prov  iv.  i8). 
For,  now  that  the  light  of  truth  shines  upon  us, 
and  the  sweetness  of  the  heavenly  kingdom  dis- 
closes itself  to  our  minds,  it  is  indeed  already 
day,  but  not  yet  perfect  day.  But  it  will  then 
be  perfect  day,  when  there  shall  be  no  longer 
anything  of  the  night  of  sin  in  our  souls.  But 
do  you  grow  unto  the  perfect  day,  tliat,  until 
such  time  as  the  heavenly  country  shnll  appear, 
there  may  be  spreading  increase  of  good  works 
here  ;  to  the  end  that  in  the  retribution  here- 
after the  fruit  of  reward  may  be  by  so  much 
the  greater  as  earnestness  in  labour  has  been 
increasing  now.  Wherefore  we  commend  to 
your  Glory  our  most  beloved  son  C\riacus,  the 
Father  of  our  monastery,  that,  after  he  has 
accomplished  what  has  been  enjoined  him, 
there  be  no  hindrance  to  delay  his  return. 
May  Almighty  God  guard  you  by  the  pro- 
tection of  His  heavenly  arm,  and  grant  unto 


/  ^^o  this  Hilarius  was,  and  what  were  his  grievances,  does 
Ot  appear. 

VOL.  XII 1. 


6  This  Claudius  appears  to  have  been  a  person  of  influence 
in  the  court  of  King  Reccared,  and  no  doubt  a  good  Catholic, 
of  whose  virtues  Gregory  may  have  heard  from  his  friend  Lennder 
of  Seville.  The  object  of  this  very  complimentary  letter  to  him 
was  to  commend  to  his  favour  the  abbot  Cyriacus,  who,  as  appears 
from  preceding  epistles,  had  been  sent  into  Gaul  to  bring  about 
the  assembling  of  a  synod  there,  and  wlio  appears  from  this 
epistle  to  have  been  sent  on  into  Spain,  tho\ti;h  for  what  par- 
ticular purpose  does  not  appear.     Cf.  Proleg.,  p.  xi. 


34 


EPISTLES   OE   ST.   GREGORY   THE   GREAT. 


you  to  be  glorious  both  now  among  men  and 
after  long  courses  of  years  among  the  angels, 

EPISTLE    CXXI. 
Td  Leander,  Bishop  of  Hispalis  {Seville). 

Gregory  to  Leander,  Bishop  of  Spain. 

I  have  the  epistle  of  thy  Holiness,  written 
with  the  pen  of  cliarity  alone.  For  what  the 
tongue  transferred  to  the  paper  had  got  its  tinc- 
ture from  the  heart.  Good  and  wise  men 
were  present  when  it  was  read,  and  at  once 
their  bowels  were  stirred  with  emotion.  Every- 
one began  to  seize  thee  in  his  heart  with  the 
hand  of  love,  for  that  in  that  epistle  the  sweet- 
ness of  thy  disposition  was  not  to  be  heard, 
but  seen.  All  severally  were  inflamed,  and 
all  admired,  and  the  very  fire  of  the  hearers 
shewed  what  had  been  the  ardour  of  the 
speaker.  For,  unless  torches  burn  themselves, 
they  will  not  kindle  others.  We  saw,  then, 
with  how  great  charity  thy  mind  was  aflame, 
seeing  that  it  so  kindled  others  also.  Your 
life  indeed,  which  I  always  remember  with 
great  reverence,  they  did  not  know ;  but  the 
loftiness  of  your  heart  was  manifest  to  them 
from  the  lowliness  of  your  language.  As  to 
my  life,  this  your  epistle  speaks  of  it  as  worthy 
of  invitation  by  all :  but  may  that  which  is  not 
as  it  is  said  to  be  become  so  because  it  is 
said  to  be  so,  lest  one  should  lie  who  is  not 
wont  to  lie.  In  reply  to  this,  however,  I 
speak  shortly  the  words  of  a  certain  good 
woman,  Call  me  not  Moe/ni,  that  is,  fair;  but 
call  me  Mara,  for  I  am  fill  of  bitterness  (Ruth 
i.  20).  For  indeed,  good  man,  I  am  not 
to-day  the  man  you  knew.  For  I  confess  that 
in  advancing  outwardly  I  have  fallen  much 
inwardly,  and  I  fear  that  I  am  of  the  number 
of  those  of  whom  it  is  written,  Thoii,  didst  cast 
them  down  while  they  were  lifted  up  (Ps.  Ixxii. 
18  7).  For  he  is  cast  down  when  he  is  lifted 
up  who  advances  in  honours,  and  falls  in 
manners.  For  I,  following  the  ways  of  my 
Head,  had  determined  to  be  the  scorn  of  men 
and  the  outcast  of  the  people,  and  to  run  in 
the  lot  of  him  of  whom  again  it  is  said  by  the 
Psalmist,  The  ascents  in  his  heart  he  hath  dis- 
posed in  the  valley  of  tears  (Ps.  Ixxxiii.  7  ^) ; 
that  is,  that  I  should  ascend  inwardly  all  the 
more  truly  as  I  lay  outwardly  the  more 
humbly  in  the  valley  of  tears.  But  now 
burdensome  honour  much  depresses  me,  in- 
numerable cares  din  me,  and,  when  my  mind 
collects  itself  for  God,  they  cleave  it  with 
their  assaults  as  if  with  a  kind  of  swords. 
My  heart  has  no  rest.     It  lies  prostrate  in  the 


7  It  English  Bible,  Ixxiii.  i8. 

8  I  1  £n^lish  Bible,  l.xxiv.  5,  6,  differently. 


lowest  place,  depressed  by  the  weight  of  its 
cogitation.  Either  very  rarely  or  not  at  all  does 
the  wing  of  contemplation  raise  it  aloft.  My 
sluggish  soul  is  torpid,  and,  with  temporal 
cares  barking  round  it,  already  almost  reduced 
to  stupor,  is  forced  now  to  deal  with  earthly 
things,  and  now  even  to  dispense  things  that 
are  carnal ;  nay  sometimes,  by  force  of  disgust, 
is  compelled  to  dispose  of  some  things  with 
accompanying  guilt.  Why  should  I  say  more  ? 
Overcome  by  its  own  weight,  it  sweats  blood. 
For,  unless  sin  were  reckoned  under  the  name 
of  blood,  the  Psalmist  would  not  say,  Deliver 
me  from  bloodguiltiness  (Ps.  1.  i6  9).  But, 
when  we  add  sin  to  sins,  we  fulfil  this  also 
which  is  said  by  another  prophet,  Blood  hath 
touched  blood  (Hos.  iv.  2.)  For  blood  is  said 
to  touch  blood  when  sin  is  joined  to  sin,  so 
as  to  multiply  the  load  of  iniquity.  But  in 
the  midst  of  all  this  I  implore  thee  by 
Almighty  God  to  hold  me  who  am  fallen  into 
the  billows  of  perturbation  with  the  hand  of 
thy  prayer.  For  I  sailed  as  it  were  with 
a  prosperous  breeze  when  I  led  a  tranquil  life 
in  a  monastery  :  but  a  storm,  rising  suddenly 
with  gusty  surges,  caught  me  in  its  commotion, 
and  I  lost  the  prosperity  of  my  voyage ;  for  in 
loss  of  rest  I  suffered  shipwreck.  Lo,  now  I 
am  tossed  in  the  waves,  and  I  seek  for  the 
plank  of  thy  intercession,  that,  not  being 
counted  worthy  to  reach  port  rich  with  my 
ship  entire,  I  may  at  least  after  losses  be 
brought  to  shore  by  the  aid  of  a  plank. 

Your  Holiness  writes  of  being  afl^icted  with 
the  pains  of  gout,  by  continual  suftering  from 
which  I  too  am  grievously  worn  down.  But 
comfort  will  be  readily  at  hand,  if  amid  the 
scourges  under  which  we  suffer  we  recall  to 
mind  whatever  faults  we  have  committed  ;  and 
then  we  siiall  see  that  they  are  not  scourges, 
but  gifts,  if  by  pain  of  the  flesh  we  purge  the 
sins  which  we  did  for  delight  of  the  flesh. 

Furthermore  we  have  sent  you,  with  the 
blessing  of  the  blessed  Peter,  Prince  of  the 
Apostles,  a  pallium,  to  be  used  only  in  cele- 
bration of  Mass.  In  sending  it  to  you  I  ought 
to  admonish  you  much  as  to  how  you  ought  to 
live  :  but  I  suppress  speech,  since  in  your 
manner  of  life  you  anticipate  my  words.  May 
Almighty  God  keep  you  under  His  protection, 
and  bring  you  to  the  rewards  of  the  heavenly 
country  with  multiplied  fruits  of  souls.  As  to 
me,  with  what  amount  of  business  and  with 
what  weakness  I  am  weighed  down  this  shor: 
letter  bears  witness,  in  which  I  say  little  to 
one  whom  I  greatly  love. 


9  IL  14,  in  Enslisk  Bible. 


EPISTLE   CXXII. 


35 


EPISTLE   CXXII. 

To  Rechared,  King  of  the  Visigoths  ^ 

Gregory  to  Rechared,  &c. 

I  cannot  express  in  words,  most  excellent 
son,  how  much  I  am  delighted  with  thy  work 
and  thy  life.  For  on  hearing  of  the  power  of 
a  new  miracle  in  our  days,  to  wit  that  the 
whole  nation  of  the  Goths  has  through  thy 
Excellency  been  brought  over  from  the  error 
of  Arian  heresy  to  the  firmness  of  a  right  faith, 
one  is  disposed  to  exclaim  with  the  prophet, 
This  is  the  change  wrought  by  the  right  hand  of 
the  Most  High  (Ps.  Ixxvi.  ii  »).  For  whose 
breast,  even  though  stony,  would  not,  on 
hearing  of  so  great  a  work,  soften  in  praises  of 
Almighty  God  and  love  of  thy  Excellency  ? 
As  for  me,  I  declare  that  it  delights  me  often 
to  tell  these  things  that  have  been  done 
through  you  to  my  sons  who  resort  to  me, 
and  often  together  with  them  to  admire. 
These  things  also  for  the  most  part  stir  me 
up  against  myself,  in  that  I  languish  sluggish 
and  unprofitable  in  listless  ease,  while  kings 
are  labouring  in  the  gathering  together  of 
souls  for  the  gains  of  the  heavenly  country. 
What  then  shall  I  say  to  the  coming  Judge  in 
that  tremendous  assize,  if  I  shall  then  come 
thither  empty,  where  thy  Excellency  shall 
bring  after  thee  flocks  of  faithful  ones,  whom 
thou  hast  now  drawn  to  the  grace  of  a  true 
faith  by  assiduous  and  continual  preaching? 
But  this,  good  man,  by  the  gift  of  God,  affords 
me  great  comfort,  that  the  holy  work  which  I 
have  not  in  myself  I  love  in  thee.  And,  when 
I  rejoice  with  great  exultation  for  thy  doings, 
the  results  of  thy  labour  become  mine  through 
charity.  With  regard,  therefore,  to  the  con- 
version of  the  Goths,  both  for  your  work  and 
for  our  exultation,  we  may  well  exclaim  with 
the  angels.  Glory  to  God  in  the  highest,  and 
on  earth  peace  to  men  of  goodwill  (Luk.  ii.  14). 
For  we,  as  I  think,  owe  the  more  thanks  to 
Almighty  God  for  that,  although  we  have  done 
nothing  with  you,  we  are  nevertheless  par- 
takers in   your  work  by  rejoicing   with   you. 


/  Reccared,  the  Visigoth  king  of  Spain,  previously  an  Arian, 
had  declared  himself  a  Catholic  a.d.  587,  and  had  formally 
adopted  Catholicism  as  the  creed  of  the  Spanish  Church  at  the 
council  of  Toledo,  a.d.  589.  See  I.  43,  note  9.  This  is  the  only 
extant  letter  addressed  to  the  king  himself  by  Gregory,  its  date 
11  right  y  placed,  being  a.d.  598-9,  and  thus  as  much  as  ten 
years  after  the  council  of  Toledo.  Gregory  had  been  long  in- 
formed of  what  had  been  done  at  Toledo,  as  appears  i.t  his 
epistle  to  Leander  (I.  43),  written,  if  correctly  placed,  a.d.  590-1  • 
and  It  may  appear  strange  that  his  letter  to  the  king  himself 
tod  been  so  long  delayed.  He  may  have  waited  for  a  letter 
Inf-T^'^  '^^T  Reccared;  and,  if  Ep.  LXI.  in  this  book  (see 
note  thereon)  be  genuine,  it  would  be  in  reply  to  it  that  the  letter 
.M?  ?*  ^^%  "^"'i^"?-  ^"'  '"  ^^P-  LXI.  only  three  years  are 
^aid  to  have  elapsed  since  Reccared's  conversion,  and  gifts  spoken 
M  sent  at  that  time  to  Rome   are  acknowledged  in  the  Epistle 

fitnl^-  "i?"     ^T""^   '•'^   ^^^^^   assigned   to   the   Epistles   by  the 
Benedictine  Editors  are  ooen  to  suspicion. 
»  In  English  Bible,  Ixxvii.  10,  differently. 


Further,  how  gladly  the  blessed  Peter,  Prince 
of  the  Apostles,  has  accepted  the  gifts  of  your 
Excellency  your  very  hfe  witnesses  evidently 
to  all.  For  it  is  written,  The  vows  of  the 
righteous  are  his  delight  (Pro v.  xv.  8).  For 
indeed  in  the  judgment  of  Almighty  God  it  is 
not  what  is  given,  but  by  whom  it  is  given,  that 
is  regarded. 

For  hence  it  is  that  it  is  written,  The  Lord  had 
respect  unto  Abel  and  to  his  gifts,  but  unto  Cain 
and  to  his  gifts  he  had  not  respect  (Gen.  iv.  4,  5). 
To  wit,  being  about  to  say  that  the  Lord  had 
respect  to  the  gifts,  he  was  careful  to  premise 
that  He  had  respect  unto  Abel.  Thus  it  is 
plainly  shewn  that  the  offerer  was  not  accept- 
able by  reason  of  the  gifts,  but  the  gifts  were 
so  by  reason  of  the  offerer.  You  shew,  there- 
fore, how  acceptable  your  offering  is,  seeing 
that,  being  about  to  give  gold,  you  have  first 
given  gifts  of  souls  by  the  conversion  of  the 
nation  subject  to  you. 

With  regard  to  your  telling  us  that  the 
abbots  who  were  sent  to  us  to  bring  your 
offering  to  the  blessed  Apostle  Peter  had  been 
wearied  by  the  violence  of  the  sea  and  re- 
turned to  Spain  without  accomplishing  their 
voyages,  your  gifts  were  not  kept  back,  for 
they  reached  us  afterwards ;  but  the  con- 
stancy of  those  who  had  been  sent  has  been 
tried,  as  to  whether  they  knew  how  with  holy 
desire  to  overcome  dangers  in  their  way,  and, 
though  fatigued  in  body,  by  no  means  to  be 
wearied  in  mind.  For  adversity  which  comes 
in  the  way  of  good  purposes  is  a  trial  of  virtue, 
not  a  judgment  of  reprobation.  For  who  can 
be  ignorant  how  prosperous  an  event  it  was 
that  the  blessed  Apostle  Paul  came  to  Italy  to 
preach,  and  yet  in  coming  suffered  shipwreck  ? 
But  the  ship  of  the  heart  stood  unharmed 
among  the  billows  of  the  sea. 

Furthermore,  I  must  tell  you  that  I  have 
been  led  to  praise  God  the  more  for  your  work 
by  what  I  have  learnt  from  the  report  of  my 
most  beloved  son  Probinus  the  presbyter; 
namely  that,  your  Excellency  having  issued 
a  certain  ordinance  against  the  perfidy  of  the 
Jews,  those  to  whom  it  related  attempted  to 
bend  the  rectitude  of  your  mind  by  offering 
a  sum  of  money;  which  your  Excellency 
scorned,  and,  seeking  to  satisfy  the  judgment 
of  Almighty  God,  preferred  innocence  to  gold. 
With  regard  to  this  what  was  done  by  King 
David  recurs  to  my  mind,  who,  when  the 
longed  for  water  from  the  cistern  of  Bethlehem, 
which  was  wedged  in  by  the  enemy,  had  been 
brought  him  by  obedient  soldiers,  said,  God 
forbid  that  I  should  drink  the  blood  of  righteous 
men   (i    Chron.    xi.    19).     And,    because    he 


3  See  IX.  61. 


I 


U  2 


36 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


poured  it  out  and  would  not  drink  it,  it  is 
written,  He  offered  it  a  libation  to  the  Lord. 
If,  then,  water  was  scorned  by  the  armed 
king,  and  turned  into  a  sacrifice  to  God,  we 
may  estimate  what  manner  of  sacrifice  to  Al- 
miglity  God  has  been  offered  by  the  king  who 
for  His  love  has  scorned  to  receive,  not  water, 
but  gold.  Wherefore,  most  excellent  son,  I 
will  confidently  say  that  thou  hast  offered  as 
a  libation  to  the  Lord  the  gold  which  thou 
wouldest  not  have  in  opposition  to  Him. 
These  are  great  things,  and  redound  to  the 
praise  of  Almiglity  God. 

But  in  the  midst  of  all  these  things  we 
must  guard  with  vigilant  attention  against  the 
snares  of  the  ancient  foe,  who,  the  greater  gifts 
he  sees  among  men,  with  the  more  subtle 
snares  seeks  to  take  them  away.  For  robbers 
too  do  not  look  out  for  empty  travellers  to 
seize  them  on  their  road,  but  such  as  carry 
vessels  of  gold  and  silver.  For  indeed  the 
present  life  is  a  road.  And  every  one  must 
needs  be  the  more  on  his  guard  against  am- 
bushed spirits  in  proportion  as  the  gifts  are 
greater  which  he  carries.  It  is  the  duty,  then, 
of  your  Excellency,  with  regard  to  this  so  great 
gift  which  you  have  received  in  the  conversion 
of  the  nation  subject  to  you,  to  keep  with  all 
your  might,  first  humility  of  heart,  and  se- 
condly cleanness  of  body.  For  where  it  is 
written.  Every  one  that  exalteth  himself  shall  be 
humbled,  and  he  that  huinbleth  himselj  shall  be 
exalted  (Luke  xiv.  ii ;  xviii.  14),  it  is  assuredly 
evident  that  he  truly  loves  what  is  lofty  who 
does  not  cut  off  his  soul  from  the  root  of 
humility.  For  often  the  malignant  spirit,  in 
order  to  destroy  the  good  that  previously  he 
had  not  power  to  oppose,  comes  into  the  mind 
of  the  worker  after  accomplishment  of  his 
work,  and  agitates  it  with  silent  thoughts  of 
self-praise,  so  that  the  deluded  mind  admires 
itself  for  the  great  things  that  it  has  done. 
And,  being  exalted  in  its  own  sight  through 
hidden  tumour,  it  is  deprived  of  the  grace  of 
Him  Who  bestowed  the  gift.  For  hence  it  is 
that  it  is  said  through  the  voice  of  the  prophet 
to  the  soul  that  waxes  proud.  Having  trust  in 
thy  beauty  thou  playedst  the  harlot  because  of 
thy  renoivn  (Ezek.  xvi.  15).  For  indeed  a 
soul's  having  trust  in  its  beauty  is  its  pre- 
suming within  itself  on  its  righteous  doings. 
And  it  plays  the  harlot  because  of  its  renown, 
when  in  what  it  has  done  aright  it  desires  not 
the  praise  of  its  Maker  to  be  spread  abroad,  but 
seeks  the  glory  of  its  own  reputation.  Hence 
again  it  is  written  through  the  prophet,  I?i 
that  thou  art  more  beautiful,  go  down  (Ezek. 
xxxii.  19).  For  the  soul  goes  down  because 
of  being  more  beautiful  when,  owing  to  the 
comeliness  of  virtue  whereby  it  ought  to  have 


been  exalted  before  God,  it  falls  from  His  grace 
through  elation.  What  then  is  to  be  done  in 
this  case  but  that,  when  the  malignant  spirit 
employs  the  good  things  that  we  have  done  to 
exalt  the  mind,  we  should  ever  recall  to 
memory  our  evil  deeds,  to  the  end  that  we 
may  acknowledge  that  what  we  have  done  sin- 
fully is  our  own,  but  that  it  is  of  the  gift  of 
Almighty  God  alone  when  we  avoid  sins. 
Cleanness  also  of  body  is  to  be  guarded  in  our 
strivings  after  well-doing,  since,  according  to 
the  voice  of  the  apostolic  preacher.  The  temple 
of  God  is  holy,  which  temple  ye  are  (i  Cor. 
iii.  17).  And  again  he  says,  For  this  is  the 
will  of  God,  even  your  sanctification  (i  Thess. 
iv.  3).  As  to  which  sanctification,  what  he 
means  by  it  he  shews  by  straightway  adding, 
That  ye  should  abstain  from  fornication,  that 
every  one  of  you  should  know  how  to  possess  his 
vessel  in  sanctification  and  honour,  not  in  the 
lusts  of  concupiscence. 

The  very  government  also  of  your  kingdom 
in  relation  to  your  subjects  ought  to  be  tem- 
pered with  moderation,  lest  power  steal  upon 
your  mind.  For  a  kingdom  is  ruled  well 
when  the  glory  of  reigning  does  not  dominate 
the  disposition.  Care  also  is  to  be  taken  that 
wrath  creep  not  in,  lest  whatever  is  lawful  to 
be  done  be  done  too  hastily.  For  wrath,  even 
when  it  prosecutes  the  faults  of  delinquents, 
ought  not  to  go  before  the  mind  as  a  mistress, 
but  attend  as  a  handmaid  behind  the  back  of 
reason,  that  it  may  come  to  the  front  when 
bidden.  For,  if  once  it  begins  to  have  pos- 
session of  the  mind,  it  accounts  as  just  what  it 
does  cruelly.  For  hence  it  is  written,  The 
wrath  of  tnan  worketh  not  the  righteousness  of 
God  (Jam.  i.  20).  Hence  again  it  is  said.  Let 
every  man  be  swift  to  hear,  but  slow  to  speak, 
and  slow  to  7vrath  (lb.  19).  However  I  doubt 
not  that  under  the  guidance  of  God  you  ob- 
serve all  these  things.  Still,  now  that  an  op- 
portunity of  admonition  has  arisen,  I  join  my- 
self furtively  to  your  good  deeds,  so  that  what 
you  do  though  not  admonished  you  may  not 
do  alone,  having  an  admonisher  to  boot.  Now 
may  Almighty  God  protect  you  in  all  your 
doings  by  the  stretching  out  of  His  heavenly 
arm,  and  grant  you  prosperity  in  the  present 
life,  and  after  a  course  of  many  years  eternal 
joys. 

We  have  sent  you  a  small  key  irom  the 
most  sacred  body  of  the  blessed  apostle  Peter 
to  convey  his  blessing,  containing  iron  from 
his  chains,  that  what  had  bound  his  neck  for 
martyrdom  may  loose  yours  from  all  sins.  We 
have  given  also  to  the  bearer  of  these  pre- 
sents, to  be  oftered  to  you,  a  cross  in  which 
there  is  some  of  the  wood  ot  the  Lord's  cross, 
and  hairs  of  the  blessed  John  the  Baptist,  from 


I 


EPISTLE   CXXV. 


37 


which  you  may  ever  have  the  succour  of  our 
Saviour  through  the  intercession  of  His  fore- 
runner. 

Moreover  we  have  sent  to  our  most  rev- 
erend brother  and  fellow-bishop  Leander  a 
pallium  from  the  See  of  the  blessed  Apostle 
Peter,  which  we  owe  both  to  ancient  custom, 
and  to  your  character,  and  to  his  goodness  and 
gravity*. 


A  long  time  ago,  when  a  certain  Neapolitan 
youth  came  hither,  your  to  me  most  sweet  Excel- 
lency had  thought  fit  to  charge  me  to  write  to  the 
most  pious  Emperor  to  the  end  that  he  might 
search  in  the  record  office  for  the  treaties  that 
had  formerly  been  concluded  with  the  prince 
Justinian  of  pious  memory  as  to  the  claims  of 
your  kingdom,  so  as  to  gather  from  them  what 
he  should  observe  with  regard  to  you.  But 
there  were  two  things  seriously  in  the  way  of 
my  doing  this.  One  was  that  the  record- 
office  in  the  time  of  the  aforesaid  prince  Jus- 
tinian of  pious  memory  had  been  so  burnt  by 
a  fire  which  had  crept  in  suddenly  that  hardly 
any  paper  of  his  times  remained.  The  other 
was  that,  as  no  one  need  be  told,  thou  oughtest 
to  look  in  thy  own  archives  for  the  documents 
that  are  against  thee,  and  produce  these  in- 
stead of  my  doing  so.  Wherefore  I  exhort 
your  Excellency  to  arrange  matters  suitably  to 
your  character,  and  carefully  to  carry  out 
whatever  makes  for  peace,  that  the  times  of 
your  reign  may  be  memorable  with  great 
praise  through  many  courses  of  years.  Further- 
more, we  have  sent  you  another  key  from  the 
most  sacred  body  of  the  blessed  apostle  Peter, 
which,  being  laid  up  with  due  honour,  may 
multiply  with  blessing  whatever  it  may  find  you 
enjoying. 

EPISTLE    CXXIIL 
To  Venantius  and  Italica  s. 
Gregory  to  the  lord  Venantius,  Patrician, 
and  Italica  his  wife. 


*  >yhat  follows  is  preceded  by  "  Item  in  anagnostico."  (Tlie 
word  is  thus  explained  in  D' Amis'  Lexicon  Manuale ;  "  Grsecis 
id  omne  est  quod  legitiir  aut  recitatur.  Unde  Gregorius  Magnus 
pro  epistola  aut  quovis  scripto  vocem  hanc  usurpat.")  The  wliole 
is  absent  from  many  MSS.,  and  in  one  of  those  preserved  in 
Bibliotheca  Colbertina  it  is  given,  without  the  heading  Item  in 
anognosiico.a.?.  a  separate  epistle,  entitled  "  Secunda  ad  Recha- 
redum."  and  concludes  thus  :  "  Furthermore  we  have  received 
the  gifts  of  your  Excellency,  which  have  been  sent  for  the  poor 
ot  the  blessed  apostle  Peter,  namely  three  hundred  cocnllcc 
('■nvls);  and,  as  much  as  we  can,  we  earnestly  pray  that  you 
may  have  as  your  protector  in  the  tremendous  day  of  judgnjent 
Him  whose  poor  you  have  protected  by  abundance  of  clothes. 
Our  not  sending  at  once  a  man  of  ours  to  your  Excellency 
has  been  owing  to  the  want  of  a  ship  :  for  none  can  L>e  found 
that  can  proceed  from  these  parts  to  the  shores  of  Spain."  The 
fact  of  a  second  key  containing  filings  of  St.  Peter's  chains  being 
referred  to  as  .sent  to  Ueccared  in  this  concluding  portion  of  the 
epistle  confirms  the  prcbability  of  its  having  been  part  of  a  sub- 
sequent letter.  For  two  such  keys  were  not  likely  to  be  sent 
at  the  same  time. 

S  See  I.  34,  note  8. 


I  have  taken  care,  with  due  affection,  to 
enquire  of  certain  persons  who  have  come 
from  Sicily  about  your  Excellency's  health. 
But  they  have  given  me  a  sad  report  of  the 
frequency  of  your  ailments.  Now,  when  I  say 
this,  neither  do  I  find  anything  to  tell  you 
about  myself,  except  that,  for  my  sins,  lo  it  is 
now  eleven  months  since  it  has  been  a  very 
rare  case  with  me  if  I  have  been  able  now 
and  then  to  rise  from  my  bed.  For  I  am 
afflicted  by  so  great  sufferings  from  gout,  and 
so  great  from  troubles,  that  my  life  is  to  me 
most  grievous  pain.  For  every  day  I  faint 
under  my  sufferings,  and  sigh  in  expectation 
of  the  relief  of  death.  Indeed  among  the 
clergy  and  people  of  this  city  there  has  been 
such  an  invasion  of  feverous  sicknesses  that 
hardly  any  freeman,  hardly  any  slave,  remains 
fit  for  any  office  or  ministry.  Moreover,  from 
the  neighbouring  cities  we  have  news  daily  of 
havocs  and  of  mortality.  Then,  how  Africa  is 
being  wasted  by  mortality  and  sickness  I 
believe  that  you  know  more  accurately  than 
we  do,  insomuch  as  you  are  nearer  to  it.  But 
of  the  East  those  who  come  from  thence  report 
still  more  grievous  desolations.  In  the  mitlst 
of  all  these  things,  therefore,  since  you  perceive 
that  there  is  a  general  smiting  as  the  end  of 
the  world  draws  near,  you  ought  not  to  be  too 
much  afflicted  for  your  own  troubles.  But,  as 
becomes  wise  nobles,  bring  ye  back  your  wiiole 
heart  to  the  care  of  your  souls,  and  fear  the 
strict  judgment  all  the  more  as  it  is  so  much 
nearer  at  hand.  Devote  yourselves  to  piety, 
of  which  it  is  written  that  It  hath  promise  of 
the  life  that  noiv  is,  and  of  that  which  is  to  come 
(i  'i'im.  iv.  8).  But  Almighty  God  is  power- 
ful both  to  preserve  the  life  of  your  Excellency 
for  a  long  time  here,  and  to  bring  you  after 
many  courses  of  years  to  eternal  joys.  I  beg 
my  most  sweet  daughters,  the  lady  Barbara 
and  the  lady  Antonina,  to  be  greeted  in  my 
name ;  whom  I  pray  that  heavenly  grace  may 
protect,  and  grant  them  to  be  prospered  in  all 
things. 

EPISTLE  CXXV. 
To  Maximus,  Bishop  of  Salona^ 

Gregory  to  Maximus,  &c. 

Havmg  received  the  letters  of  our  brother 
and  fellow-bishop  Marinianus,  and  Castoriu.s, 
our  chartiihirius,hiivmga.\^o  returned,  we  learn 
that  your  Fraternity  have  made  most  full  satis- 
faction with  regard  to  the  matters  about  which 
there  had  been  uncertainty  ;  and  we  return 
great  thanks  to  Almighty  God  that  from  our 
inmost  heart  all  rancuur  of  sinister  suspicion 

*  See  III.  47,  note  2,  and  IX.  81. 


38 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


has  been  eradicated.  On  this  account  I  have 
been  desirous  of  dismissing  with  the  utmost 
speed  our  common  son,  your  deacon  Stephen. 
But  the  frequent  pains  of  my  sicknesses  have 
compelled  me  to  retain  him  with  me  for  a  few 
days.  As  soon,  however,  as  I  have  begun  to 
be  even  slightly  better,  I  have  provided  for 
sending  him  forthwith  back  to  you  with  joy. 

Accordingly  we  send  to  you,  according  to 
custom,  the  pallium  for  the  sacred  solemnities 
of  mass ;  the  meaning  of  which  we  desire  you 
in  all  respects  to  vindicate.  For  the  dignity 
of  this  vestment  is  humility  and  justice.  Let, 
then,  your  Fraternity  make  haste  with  all  your 
heart  to  shew  yourself  humble  in  prosperity, 
and  in  adversity,  if  ever  it  should  ensue ;  up- 
right in  justice ;  friendly  to  the  good,  and 
opposed  to  the  froward ;  never  discount- 
enancing any  one  who  speaks  for  the  truth  ; 
instant  in  works  of  mercy  according  to  thy 
means,  and  yet  beyond  thy  means  desiring  to 
be  instant ;  sympathizing  with  the  weak ;  re- 
joicing with  men  of  good  will ;  regarding  the 
woes  of  others  as  thine  own  ;  exulting  for  the 
joys  of  others  as  if  for  thine  own  ;  in  correct- 
ing vices  severe,  in  clierishing  virtues,  sooth- 
ing the  minds  of  hearers  ;  in  anger,  retaining 
judgment  without  anger,  but  in  calmness  not 
relinquishing  the  censorship  of  your  severity. 
This,  dearest  brother,  is  the  meaning  of  the 
pallium  which  you  will  receive,  which  if  you 
act  up  to,  you  will  have  inwardly  what  you  are 
seen  to  have  received  outwardly. 

Furthermore  I  commend  in  all  respects  to 
your  Fraternity  our  brother  and  fellow- bishop 
Sabinianus?;  and  if  there  be  any  matters  of 
dispute  between  you,  let  them  meanwhile  be 
laid  aside.  Let  charity  remain  fixed  between 
you,  that  so,  in  case  of  contention  ever  arising 
about  external  things,  they  may  be  examined 
without  charity  deserting  the  heart.  We 
commend  also  our  common  son  Honoratus  : 
concerning  whom  if  it  is  the  case,  as  we  have 
learnt  through  Castorius  our  chartularius,  that 
through  him  three  previous  archdeacons  have 
been  compelled  to  observe  the  ecclesiastical 
custom  by  retiring  at  the  expiration  of  five 
years,  we  desire  indeed  that  he  may  experience 
the  charity  of  thy  Holiness.  For  a  judgment 
ought  not  to  be  solicited  in  a  case  which  he 
himself  has  judged.  If,  however,  it  is  not  so, 
then,  all  swelling  of  heart  being  repressed,  and 
all  giudge  set  aside,  he  ought  to  be  received, 
and  by  no  means  removed  from  the  place 
which  he  now  occupies.  Messianus  also,  the 
cleric  who  had  taken  refuge  with  us,  we  have 
confidently  committed  to  the  charge  of  our 
common  son  Stephen  the  deacon,  being  assured 


7  See  IX.  80  VI.  27,  note  6 ;  VII.  17,  IX.  80. 


that  in  the  case  of  one  whom  we  ourselves 
send  to  your  Fraternity,  you  will  not  sliow  any 
grudge,  but  lend  the  countenance  of  your 
authority.  May  Almighty  God  keep  you  in 
His  protection,  and  grant  us  so  to  act  that 
after  the  billows  of  this  temporal  state  we 
may  be  able  to  attain  with  joy  to  things 
eternal. 

EPISTLE    CXXVII. 

From  S.  Columbanus  to  Pope  Gregory  ^ 
To  the  holy  lord,  and  father  in  Christ,  the 


8  This  epistle  of  the  Irish  saint  Columbanus  to  Gregory  was 
added  to  the  Rcgish'tim  Epistolarum  by  the  Benedictine  editors, 
having  been  first  published,  with  other  writings  of  S.  Columban, 
by  Patrick  Fleming  in  Collectanea  sacra;  Lovan.  a.d.  1667. 
(See  Galland.  Bibliotlieca  veterum  patrum.  Seec.  VI.  circ.  a.d. 
589.)  It  is  assigned  by  the  Benedictines  to  a.d.  598-9,  and 
hence  placed  at  the  end  of  Book  IX.  of  Gregory's  Epistles. 

At  this  time  St.  Columban  was  at  the  monastery  founded  by 
him  at  Luxovinm  {Luxueil)  among  the  Vosges  monntains  in 
Burgundy,  over  which  country  Theoderic  II.  was  now  king. 
He  had  already  given  offence  in  Gaul,  not  only  by  his  protest 
in  life  and  teaching  against  prevalent  laxity,  but  also  by  his 
continuing  to  observe  and  uphold  the  custom  of  his  own  Celtic 
Church  with  regard  to  the  time  for  keeping  Easter,  which  differed 
from  what  had  now  been  adopted  by  Rome  and  prevailed  in  the 
West  generally.  The  main  purpose  of  this  epistle  is  to  plead 
with  pope  Gregory  for  approval  of  the  Celtic  tradition.  Sub- 
sequently, a  synod  being  held  in  Gaul  for  considering  the  ques- 
tion, he  addressed  the  bishops  there  assembled  in  a  letter  which 
is  also  extant,  defending,  as  in  this  epistle,  the  Celtic  usage, 
and  pleading  for  being  allowed  at  any  rate  to  follow  it  himself  in 
peace.     (S.  Columbani,  Ep.  II.  i>i  Collectan.  sacr.) 

It  may  be  observed  in  the  epistle  before  us,  as  also  in  a 
subsequent  one  to  pope  Boniface  IV.  with  reference  to  the  same 
subject  (5.  Columbani,  Ep.  V.  ;  Collectan.  sacr.),  that,  though 
addressing  the  bishop  of  Rome  in  language  of  the  utmost  defer- 
ence, and  recognizing  his  high  position,  he  shews  rio  disposition 
to  submit  to  his  authority ;  telling  him  on  the  contrary  that, 
should  he  declare  himself  so  as  to  contradict  the  supposed  teach- 
ing of  St.  Jerome,  he  would  be  rejected  as  heretical  by  all  the 
Celtic  churches.  And  throughout  the  letter  there  runs  a  vein 
of  sarcasm.  There  is  no  extant  reply  from  Gregory  to  the  letter. 
Probably  none  was  sent.  Possibly  the  letter  never  reached  its 
destination:  for  in  the  subsequent  letter,  above  referred  to,  to 
Boniface  IV.  Columban  says,  "  Once  and  again  Satan  hindered 
the  bearers  of  our  letters  written  formerly  to  pope  Gregory  of 
good  memory,  which  are  subjoined  below." 

The  point  at  issue,  and  Columban's  argument,  as  it  appears 
in  this  letter,  may  be  briefly  stated  thus.  Apart  from  any  differ- 
ences in  the  cycles  for  calculating  the  true  day  of  the  Paschal 
full  moon  in  successive  years,  there  was  this  difference  between 
the  Celtic  and  Roman  usages.  While  all  agreed  in  keeping 
Easter  on  a  Sunday,  the  Celtic  use  was  to  keep  it  on  the  day 
of  the  Paschal  full  moon  itself  (i.e.  the  calculated  14th  day 
of  the  moon  falling  on,  or  next  after,  the  Vernal  Equinox), 
in  case  of  such  day  falling  on  a  Sunday;  whereas  the  Roman 
was,  in  such  a  case,  to  defer  their  Easter  celebration  till  the 
following  Sunday,  so  as  to  avoid  coincidence  with  the  actual  day 
of  the  Jewish  Passover.  Hence,  in  Bede's  account  of  the  con- 
troversy on  the  subject  between  the  British  and  Scottish  (i.e. 
Irish)  Churches  on  the  one  hand  and  the  Roman  on  the  other, 
he  speaks  of  the  former  keeping  their  Easter  between  the  14th 
and  the  20th  days  of  the  moon  inclusive,  but  the  latter  between 
the  15th  and  the  21st  (Bede,  II.£.  II.  2;  III.  25).  In  Gaul, 
however,  as  appears  from  the  letter  before  us,  it  was  the  rule 
to  defer  Easter  for  a  week  in  case  of  the  day  of  the  Paschal  full 
moon  (i.e.  the  14th)  falling  on  a  Saturday,  so  as  to  avoid  coin- 
cidence even  with  the  15th  day  of  the  moon.  Hence,  agreeing 
with  Bede  as  to  the  Celtic  usage  being  to  keep  Easter  between 
the  14th  and  20th  days,  he  speaks  not  of  the  15th  and  21st.  but 
of  the  i6th  and  the  22nd  being  the  extreme  limits  according  to 
the  Gallic  usage.  The  reason  of  this  difference  was,  that  it  had 
once  been  the  Latin  use,  as  against  the  Alexandrian,  to  keep 
Easter  from  the  i6th  to  the  22nd  days,  thus  avoiding  the  15th; 
and  this  rule  had  been  retained  in  the  cycle  of  Victorius  (as 
to  whom  see  below,  note  7),  which  was  still  received  in  Gaul. 

The  arguments  of  St.  Columban  in  defence  of  the  Celtic  usage 
may  be  thus  summarized,  i.  It  had  been  sanctioned  by  Ana- 
tolius  (see  below,  note  5),  whose  view  had  been  approved  by 
St.  Jerome.  2.  To  defer  Easter  to  the  22nd,  or  even  the  21st 
day  was  incongruous,  seeing  that  the  moon  then  entered  her 
last  quarter,  rising  so  late  as  to  give  darkness  preponderance 
over  light;    and  the  solemnity  of  light  should  not  be  celebrated 


EPISTLE   CXXVII. 


39 


I 


Roman  [fope],  most  fair  ornament  of  the 
Church,  a  certain  most  august  flower,  as  it 
were,  of  the  whole  of  withering  Europe,  dis- 
tinguished speculator,  as  enjoying  a  divine 
contemplation  of  purity  (?)  9.  I,  Bargoma  % 
poor  dove  in  Christ,  send  greeting. 

Grace  to  thee  and  peace  from  God  the 
Father  [and]  our  [Lord'}  Jesus  Christ.  I  am 
pleased  to  think,  O  holy  pope,  that  it  will 
seem  to  thee  nothing  extravagant  to  be  inter- 
rogated about  Easter,  according  to  that  can- 
ticle, Aik  thy  father,  and  he  will  sheiv  thee; 
thine  elders  and  they  will  tell  thee  (Deut. 
xxxii.  7).  For,  though  on  me,  who  am  indeed 
a  trifler  {micrologo)  may  be  branded  that  ex- 
cellent expression  of  a  certain  wise  man,  who 
is  reported  to  have  said,  on  seeing  a  certain 
woman,  contupicta7n  ^,  /  do  not  admire  the 
art,  but  I  adtnire  the  broiv,  in  that  I  who  am 
vile  write  to  thee  that  art  illustrious ;  yet, 
relying  on  my  confidence  in  thy  evangelical 
humilily,  I  presume  to  write  to  thee,  and  im- 
pose on  thee  the  matter  of  my  grief      For 


under  the  domination  of  darkness.  He  quotes  AnatoHus  as 
having  insisted  on  this  principle,  of  which  (we  may  here  observe) 
we  find  an  intimation  in  Philo  with  refeience  to  the  Jewish 
Passover  : — "  That  not  only  by  day  but  also  by  night  the  world 
may  be  full  of  all-beauteous  light,  inasmuch  as  sun  and  moon 
on  that  day  succeed  each  other  with  no  interval  of  darkness 
between."  (,De  Sept.  et  Fest.  1191.)  3..  The  alleged  objection 
to  keeping  Easter  on  the  day  of  the  Jewish  Passover  was  un- 
founded and  futile.  4.  The  Mosaic  Law  enjoined  seven  days, 
beginning  with  the  T4th,  as  the  duration  of  the  Passover  festival ; 
and  within  the  same  limits  should  be  kept  the  Easter  festival. 
[This  argument,  it  may  be  observed,  whatever  its  worth  in  other 
respects,  appears  to  be  founded  on  an  error.  For  the  Passover, 
having  been  killed  before  sunset  on  the  14th  of  Nisan,  is  believed 
to  have  been  eaten  after  sunset,  i.e.  after  the  15th  day,  reckoned 
from  evening  to  evening,  had  begun  ;  and  from  the  latter  day 
inclusive  the  seven  days  of  unleavened  bread  were  reckoned, 
thus  ending  with  the  21st,  which  was  a  special  day  of  "holy 
convocation."     Cf.  below,  note  5.] 

9  Thsoria  ittpote  divjiia  castulifatis  potito.  The  word  cas- 
tulitas  may  possibly  have  been  in  use  among  the  Irish  monks 
as  an  endearing  diminutive  oi  castitas  (i.e.  chastity  or  purity), 
regarded  as  the  object  of  their  affections  in  the  contemplative 
life.  Their  writers  appear  to  have  been  given  to  the  use  of  such 
diminutives,  not  only  of  the  names  of  people,  but  of  other  words 
also. — "  In  the  following  pages  (sc.  in  Adamnan's  Lile  of  St. 
Columba)  the  reader  will  observe  the  liberal  employment  of 
diminutives,  so  characteristic  of  Irish  composition;  and  he  will 
find  them,  in  many  cases,  used  without  any  grammatical  force, 
and  commutable,  in  the  same  chapters,  with  their  primitives." 
(.Reeve's  Adamnan.  Appendix  to  Preface,  Ed.,  1857,  p.  Ixi.). 

1  Perhaps  an  error  lor  Barjona,  meaning  '  son  of  a  dove,' 
in  allusion  to  his  name,  Columba,  or  Columbanus.  He  after- 
wards calls  himself  "  vilis  columba."  Cf.  "  Pauperculus  prae- 
potenti  (mirum  dictu  !  nova  res  !)  rara  avis  scribere  audet  Boni- 
facio patri  Palumbus  : "  "  Sed  talia  suadenti,  utpote  torpenti 
actu,  ac  dicenti  potius  qiiam  facienti  mihi,  Jonae  Hebraice,  Peris- 
terae  Gra;ce,  Columhse  Latine,  potius  tantum  \_al.  tamen]  vestrae 
idiomate  linguae  nancto  \al.  nuncupato],  (S.  Cohtmbatii  Ep.  V. 
ad  Bon'facium  papain  IV.  Collectan.  sacr.  Pair,  Fleming. 
Gal/and.  sac.  VI.  c.  ad.  598).  Cf.  "  Vir  erat  vita;  venerabilis 
et  beatae  memorise,  monasteriorum  pater  et  fundator,  cum  Joi  a 
propheta  homonymum  sortitiis  nomen  ;  nam  licet  diverso  triuni 
diversarum  sono  linguarum,  unam  tamen  eandemque  rem  sig- 
nificat  hoc  quod  Hebraice  dicitur  Jona,  Graecitas  vero  IIEPIS- 
TEPA  vocitat,  et  Latina  lingua  Columba  nuncupatur."  {Adam- 
nan's  Life  of  S,  Colutuha ;  Secu7ida  Preefatio.)  Du  Cange 
suggests  a  corruption  of  Barginna,  said  to  be  a  low  Latin  word, 
equivalent  to  peregrinus. 

2  The  meaning  of  this  word  is  obscure.  Patrick  Fleming 
(Collect.  Sacr.)  suggests  an  error  for  compte  pictain  ;  Du  Cange 
for  comptatn,  or  acu  comptntn,  some  artificial  arrangement  of  the 
hair  being  supposed  to  be  referred  to.  The  intended  point  of  the 
comparison  seems  to  be,  that  Gregory  will  still  be  admirable, 
though  the  writer  may  set  him  off  unskilfully. 


writing  is  not  in  vain,  when  necessity  compels 
one  to  write,  though  it  be  to  one's  betters. 

What,  then,  dost  thou  say  concerning  Easter 
on  the  2 1  St  or  22nd  day  of  the  moon,  which 
(with  thy  peace  be  it  said)  is  proved  by  many 
calculators  not  to  be  Easter,  but  in  truth  a 
time  of  darkness  ?  For  it  is  not  unknown,  as 
I  believe,  to  thy  Efhciency,  how  Anatolius^ 
(a  man  of  wonderful  learning,  as  says  Saint 
Hieronymus,  extracts  from  whose  writings 
Eusebius,  bishop  of  Csesarea,  inserted  in  his 
Ecclesiastical  Histoiy,  and  Saint  Hieronymus 
praised  this  same  work  about  Easter  in  his 
catalogue)  disputes  with  strong  disapprobation 
about  this  age  of  the  moon.  For  against  the 
Gallican  Rimnrii*,  who  erred,  as  he  says, 
about  Easter,  he  introduced  an  awful  sentence, 
saying,  Certainly,  if  the  rising  of  the  moon  be 
delayed  till  the  end  of  tzvo  watches,  ivhich  in- 
dicates niid?iight,  light  does  not  overcome  dark- 
ness, but  darkness  light ;  which  thing  is  certainly 
not  allowable  in  the  Easter  Festival,  namely,  that 
any  part  of  the  darkness  should  dominate  over 
the  light,  since  the  solemnily  of  the  Lord's  Resur- 
rection is  light,  and  there  is  no  communion  of  light 
with  darkness.  And,  if  the  moon  has  ?iot  shone 
forth  till  the  third  ivatch,  there  is  no  doubt  that 
the  moon  has  risen  on  its  21st  or  22  nd  day,  in 
7vhich  it  is  not  possible  for  a  true  Paschal  offer- 
ing to  be  made.  For  those  who  lay  down 
that  it  is  possible  for  a  true  Easter  to  be 
celebrated  at  this  age  of  the  moon,  not  only  are 
unable  to  affirm  this  by  authority  of  divine 
Scripture,  but  also  incur  the  guilt  of  sacrilege 
and  contumacy  and  peril  of  their  souls,  while 
affirming  that  the  true  Light,  which  dominates 
over  all  darkness,  can  be  offered  while  there  is 
any  domination  of  darkness.  Also  in  the  book 
of  holy  dogma  we  read,  Easter,  that  is,  the 
solemnity  of  the  L.ord^s  Resurrection,  cannot  be 
celebrated  before  the  beginning  of  the  vertial 
equinox  is  past,  to  wit,  that  it  may  not  come 
before  the  vernal  equinox  s ;  which  rule  assuredly 


3  Anatolius,  an  Alexandrian  by  birth,  and  bishop  of  Laodicea, 
A.D.  269,  is  referred  to  by  Eusebius  [H.F.  VII.  32),  as  dis- 
tinguished for  learning,  and  the  writer  of  a  wurk  on  the  Paschal 
question,  which  he  quotes.  A  "  Canon  Paschalis,"  purporting  to 
be  this  work,  was  published  by  Pucherius  in  a  Latin  version 
(Doct.  Temp,  Antv.  1634);  tnit  its  genuineness  is  doubted. 
Anatolius  was  adduced  by  Colman  at  the  svnod  of  Whitby 
(Bede,  HE.  III.  25).  as  an  authority  for  the  I4lh  and  20th  days 
of  the  moon  being  the  limits  for  P2a.ster.  But  VVilhid  replied 
that  Anatolius  had  been  misunderstood  ;  for  that,  having  in  view 
the  Egyptian  mode  of  reckoning  days  from  sunset  to  sunset, 
he  had  meant  the  day  which  began  after  sunset  on  the  14th  day, 
i.e.  really  the  15th.  And  so  also  with  regard  to  the  20th  day. 
His  language,  as  quoted  by  Eusebius,  supports  this  explanation 
of  his  meaning  : — "  Given  that  the  day  of  the  Passover  is  on  the 
fourteenth  of  the  moon  after  evening  (/oie©'  icnrepav)."  See 
above,  end  of  note  i. 

4  "  Forte  sic  dictos,  quod  obscura  et  difficilia  rimarentur." 
Benedictine  edit.  Migne. — "  Nostri  rimeiirs  vocant  poetastras, 
sed  an  ea  sit  hie  notio  non  definio."     Du  Cange. 

5  The  original  here,  being  probably  an  incorrect  citation,  is 
obscure.  It  is,  ''  Pascha,  ed  est  solemnitas  doniinicae  Resurrec- 
tionis,  ante  transgressum  vernalis  aequinoctii  16  initiam  non 
potest  celebrari,  ut  scilicet  aequinoctium  non  antecedat." 


40 


EPISTLES   OF   ST.  GREGORY  THE   GREAT. 


Victorius  ^  has  gone  beyond  in  his  cycle,  and 
hereby  has  already  introduced  error  into  Gaul, 
or  to  si)eak  less  boldly,  has  confirmed  one  of 
old  standing.  For  indeed  how  can  either  of 
these  things  stand  with  reason  ;  either  that  the 
Lord's  Resurrection  should  be  celebrated  be- 
fore His  Passion  (the  thought  of  which  is 
absurd),  or  that  the  seven  days  sanctioned  by 
the  Lord's  command  in  the  Law,  during  which 
only  it  is  enjoined  that  the  Lord's  Passover 
could  lawfully  be  eaten  (which  are  to  be 
numbered  from  the  14th  day  of  the  moon 
to  the  20th),  should  against  law  and  right  be 
exceeded?  For  a  moon  in  its  21st  or  22nd 
day  is  out  of  the  dominion  of  light,  as  having 
risen  at  that  time  after  midnight ;  and,  when 
darkness  overcomes  light,  it  is  said  to  be  im- 
pious to  keep  the  solemnity  of  light.  Why 
then  dost  thou,  who  art  so  wise,  the  brilliant 
lights  indeed  of  whose  sacred  genius  are  dif- 
fused, as  in  ancient  times,  through  the  world, 
— why  dost  thou  keep  a  dark  Easter  ?  I  won- 
der, I  confess,  that  this  error  of  Gaul,  ac  si 
Schynteneum  7,  has  not  long  ago  been  swept 
away  by  thee  ;  unless  I  should  perchance  sup- 
pose, what  I  can  hardly  believe,  that,  as  it  is 
evident  that  thou  hast  not  corrected  it,  it  has 
thy  approval 

In  another  way,  however,  may  thy  Expert- 
ness  be  more  honourably  excused,  if,  fearing 
to  subject  thyself  to  the  mark  of  Hermagoric^ 
novelty,  thou  art  content  with  the  authority  of 
thy  predecessors,  and  especially  of  pope  Leo. 

Do  not,  I  pray  thee,  in  such  a  question  trust 
to  humility  only  or  to  gravity,  which  are  often 
deceived.  Better  by  far  is  a  living  dog  in  this 
problem  than  a  dead  lion  (Eccles.  ix.  4).  For 
a  living  saint  may  correct  what  had  not  been 
corrected  by  another  who  came  before  him. 
For  know  thou  that  by  our  masters  and  the 
Irish  ancients,  who  were  philosophers  and 
most  wise  computists  in  constructing  calcula- 
tions, Victorius   was  not  received,   but    held 


6  Pope  Leo  I.  referred  the  question  between  the  Roman  and 
Alexandiian  Churches  as  to  the  computation  of  Easter  to  his 
archdeacon  (afterwards  pope)  Hilarius  for  investigation  ;  and  he 
referred  it  to  Victorius  of  Aquilaine,  who  consequently  (a.u.  457) 
drew  up  a  cycle,  which  was  accepted  first  in  the  Galilean 
Churches  (Concil.  Aurel.  IV.,  an.  541),  and  continued  to  be 
observed  there  after  it  had  been  superseded  in  Italy  by  that 
of  Dionysius  Exiguus  (a.d.  527).     See  above,  note  i. 

7  '''  Sckynteneiim  Graecam  vocem  crxon'OTei'^s  putat  Editor, 
id  est,  tanquam  si  rectum  et  legitimum  esset."  Du  Cange.  This 
interpretation  appears  probable  from  the  fact  that  the  Irish 
writers  of  the  period  were  given  to  air  their  Greek  learning  by 
the  use  of  such  words. — "  He  (Adamnan)  occasionally  employs 
Greek  or  Gra;co-Lalin  words"  {Reeves's  Adamnan.  p.  Ixi.  See 
also  p.  158,  note,  for  other  evidence  of  this  Irish  tendency).  The 
meaning  in  the  text  would  thus  be,  "  I  wonder  that  this  error 
should  be  tolerated  by  thee  as  though  it  were  right  and  legiti- 
mate." 

8  Hermagoric<e  novitatis ;  the  epithet  being  apparently 
formed  from  the  jiame  ot  Herinagoras  of  Temnos,  a  distinguished 
Greek  rhetorician  of  the  time  of  Pompey  and  Cicero.  He  de- 
voted peculiar  attention  to  what  is  called  the  invention.  Quin- 
tilian  reiers  to  him  and  approves  his  system :  Cicero  (De  Invent. 
i.  6)  was  opposed  to  it.  The  use  of  a  word  like  this  is  again 
characteristic  of  the  Irish  writers 


rather  worthy  of  ridicule  or  of  excuse  than  as 
carrying  authority.  Wherefore  to  me,  as  a 
timid  stranger  rather  than  as  a  sciolist,  afford 
the  support  of  thy  judgment,  and  disdain  not 
to  send  us  speedily  the  suffrage  of  thy  Pla- 
cability for  assuaging  this  tempest  which  sur- 
rounds us  ;  since,  after  so  many  authors  whom 
I  have  read,  I  am  not  satisfied  with  that  one 
sentence  of  those  bishops  who  say  only,  We 
ought  not  to  keep  the  Passover  with  the  Jeivs. 
For  this  is  what  the  bishop  Victor  formerly 
said;  but  none  of  the  Easterns  accepted  his 
figment  9.  Bat  this  the  benumbing  {numb  1) 
backbone  of  Dagon  ;  this  the  dotage  of  error 
drinks  in  ^°.  Of  what  worth,  I  ask,  is  this 
sentence,  so  frivolous  and  so  rude,  and  resting, 
as  it  does,  on  no  testimonies  of  sacred  Scrip- 
ture ;  IVe  ought  not  to  keep  the  Passover  tvith 
the  Jetvs  ?  What  has  it  to  do  with  the  ques- 
tion ?  Are  the  reprobate  Jews  to  be  supposed 
to  keep  the  Passover  now,  seeing  that  they  are 
without  a  temple,  outside  Jerusalem,  and 
Christ,  who  was  formerly  prefigured,  having 
been  crucified  by  them  ?  Or,  can  it  be  rightly 
supposed  that  the  14th  day  of  the  moon  for 
the  Passover  was  of  their  own  appointment,, 
and  is  it  not  rather  to  be  acknowledged  to  be 
of  God's,  who  alone  knew  clearly  with  what 
mysterious  meaning  the  14th  day  of  the  moon 
was  chosen  for  the  passage  \out  of  Egypf]. 
Perhaps  to  wise  men  ami  the  like  of  thee  this 
may  be  in  some  degree  clearer  than  to  others. 
As  to  those  who  make  this  objection,  although 
without  authority,  let  them  upbraid  God  for 
that  He  did  not  then  beforehand  guard  against 
the  contumacy  of  the  Jews  by  enjoining  on 
them  in  the  Law  nine  days  of  unleavened 
bread,  if  He  would  not  have  us  keep  the  Pas- 
sover with  them,  so  that  the  beginning  of  our 
solemnity  should  not  exceed  the  end  of  theirs. 
For,  if  Easter  is  to  be  celebrated  on  the  21st 


9  i.e.  pope  Victor,  in  his  opposition,  towards  the  end  of  the 
second  century,  to  the  Asiatic  Quarto-decinians,  who  kept  their 
Pasch  on  the  day  of  the  Paschal  lull  moon,  wliatever  the  day 
of  the  week  might  be.  Colman  at  the  synod  ot  Whitby  had 
alleged  St.  John,  to  whom  the  Asiatics  had  traced  their  tradition, ' 
as  an  authority  for  the  Scottish  usage.  But  Wilfrid  truly  alleged 
in  reply  that  the  question  at  issue  between  tht:  Scots  and  Romans 
at  that  time  was  a  different  one,  since  both  parties  agreed  in 
keeping  Easter  on  a  Sunday  only.  Still,  Columban's  argument 
here  is  to  the  point  as  shewing  that  the  Easterns  had  not  objected 
to  kec-'ping  Easter  on  the  actual  day  of  the  Jewish  Passover. 
It  may  be  noted  here  how  the  authority  of  Victor,  as  well  as 
of  other  popes,  is  set  at  naught  by  S.  Columbanus. 

10  Sed  hoc  soforans  spina  Dagonis,  hoc  itnbibit  bubutn  en  oris. 
On  these  obscure  expressions  it  may  be  observed  that  spina 
Dagonis  evidently  means  what  Vifas  left  to  the  fish-god  (fi6.xi.ii 
in  LXX.),  after  his  head  and  hands  had  been  severed.  Gregory, 
in  his  comment  on  i  Sam.  v.,  interprets  it  as  denoting  heathenism 
prostrate,  and  at  length  deprived  of  even  the  semblance  of 
rationality,  in  the  presence  of  the  Gospel,  which  was  represented 
by  the  ark.  Columban  may  possibly  have  got  the  idea  from 
Gregory's  own  interpretation  of  the  incident,  and  been  pleased 
to  use  it  against  him.  Bubutn,  according  to  Du  Cange.  is  a  late 
Latin  word  denoting  setiium,  or  languor,  the  noun  bubuia  also- 
being  used  in  the  sense  oi  fabula.  The  idea  seems  to  be  that 
pope  Victor's  view  was  a  figment,  worthy  only  to  be  received 
(or,  as  we  might  now  say,  swallowed)  by  senseless  heathenism, 
or  wandering  dotage. 


EPISTLE   CXXVII. 


41 


or  22nd  day,  from  die  14th  to  the  22nd  nine 
days  will  be  reckoned,  that  is,  seven  ordered 
by  God,  and  two  added  by  men.  But,  if  it  is 
allowed  for  men  to  add  anything  of  their  own 
accord  to  divine  decree,  I  ask  whether  this  may 
not  seem  opposed  to  that  sentence  of  Deuter- 
onomy, Lo  (he  saith),  the  ivord  ivhich  I  give  unto 
thee,  thou  shalt  not  add  unto  it  nor  take  from 
it  (Deut.  iv.  2). 

But  in  writing  all  this  more  forwardly  than 
humbly,  I  know  that  I  have  involved  myself  in 
an  Euiipus  of  presumption  attended  with  great 
difficulty,  being  perchance  unskilled  to  steer 
out  of  it.  Nor  does  it  befit  our  place  or  rank 
that  anything  should  be  suggested  in  the  way 
of  discussion  to  thy  great  authority,  and  that 
my  Western  letters  should  ridiculously  solicit 
thee,  who  sittest  legitimately  on  the  seat  of  the 
apostle  and  key-bearer  Peter,  on  the  subject 
of  Easter.  But  thou  oughtest  to  consider  not 
so  much  worthless  me  in  this  matter  as  many 
masters,  both  departed  and  now  living,  who 
confirm  what  I  have  pointed  out,  and  suppose 
thyself  to  be  holding  a  colloquy  with  them  : 
for  know  that  I  open  my  thick-lipped  mouth 
dutifully,  though  it  may  be  incoherently  and 
extravagantly.  It  is  for  thee,  therefore,  either 
to  excuse  or  to  condemn  Victorius,  knowing 
that,  if  thou  approvest  him,  it  will  be  a  ques- 
tion of  faith  between  thee  and  the  aforesaid 
Hieronymus,  seeing  that  he  approved  Anato- 
lius,  who  is  opposed  to  Victorius ;  so  that 
whoso  follows  the  one  cannot  receive  the  other. 
Let,  then,  thy  Vigilance  take  thought  that,  in 
approving  the  faith  of  one  of  the  two  authors 
aforesaid  who*  are  mutually  opposed  to  each 
other,  there  be  no  dissonance,  when  thou  pro- 
nouncest  thy  opinion,  between  thee  and  Hiero- 
nymus, lest  we  should  be  on  all  sides  in  a 
strait,  as  to  whether  we  should  agree  with  thee 
or  with  him.  Spare  the  weak  in  this  matter, 
lest  thou  exhibit  the  scandal  of  diversity.  For 
I  frankly  acknowledge  to  thee  that  any  one 
who  goes  against  the  authority  of  Saint  Hiero- 
nymus will  be  one  to  be  repudiated  as  a  heretic 
among  the  churches  of  the  West :  for  they  ac- 
commodate their  faith  in  all  respects  unhesi- 
tatingly to  him  with  regard  to  the  Divine 
Scriptures.  But  let  this  suffice  with  respect  to 
Easter. 

But  I  ask  what  thy  judgment  is  about  those 
bishops  whom  thou  hast  written  of  as  simo- 
niacal,  and  whom  the  writer  Giltas  '  calls  pests. 
Should  communion  be  had  with  them?  For 
there  are  known  to  be  many  such  in  this  pro- 
vince, whereby  the  matter  is  made  more  serious. 
Or  as  to  others,  who  having  been  polluted  in 

'  Meaning  Gildas. 


their  diaconate,  are  afterwards  elected  to  the 
rank  of  bishops?  For  there  are  some  whom 
we  know  to  have  conscientious  scruples  on 
these  grounds;  and  in  conferring  with  our 
littleness  about  them,  they  wished  to  know  for 
certain  whether  they  may  minister  without 
peril  after  such  transgressions  ;  that  is,  either 
after  having  bought  their  rank  for  money,  or 
after  adultery  in  their  diaconate.  I  mean, 
however,  concealed  adultery  with  their  de- 
pendents %  which  with  our  teachers  is  ac- 
counted as  no  less  criminal- 

As  to  a  third  head  of  enciujry,  say  in  reply, 
I  pray  thee,  if  it  is  not  troublesome,  what 
should  be  done  in  the  case  of  those  monks 
who  for  a  closer  sight  of  God,  or  inflamed  by 
a  longing  for  a  more  perfect  life,  going  against 
their  vows,  leave  the  places  of  their  first  con 
version,  and,  against  the  will  of  their  abbots, 
the  fervour  of  monks  compelling  them,  either 
go  free  or  fly  to  deserts.  The  author  Ven- 
nianus  enquired  about  these  of  Giltas,  who 
replied  to  him  most  elegantly:  yet  still  to  one 
who  is  anxious  to  learn  there  is  ever  an  in- 
crease of  greater  fear.  These  things,  and 
much  more  which  epistolary  brevity  does  not 
admit  of,  might  well  have  been  enquired  about 
more  humbly  and  more  clearly  in  a  personal 
interview,  but  that  weakness  of  body  and  the 
care  of  my  fellow-pilgrims  keeps  me  bound  at 
home,  though  desirous  of  going  to  thee,  so  as 
to  draw  from  that  spiritual  vein  of  a  living  well 
and  from  the  living  water  of  knowledge  flowing 
from  heaven  and  springing  up  unto  eternal 
life.  And,  if  my  body  were  to  follow  my 
mind,  Rome  would  once  more  be  in  danger 
of  being  itself  despised  ;  seeing  that — even  as 
we  read  in  the  narration  of  the  learned  Hiero- 
nymus how  certain  persons  once  came  to 
Rome  from  the  utmost  boundaries  of  the 
Heuline  coast  3 ;  and  then  (wonderful  to  be 
told)  sought  sometliing  else  outside  of  Rome — 
so  I  too,  saving  reverence  for  the  ashes  of  the 
saints,  should  seek  out  longingly,  not  Rome, 
but  thee  :  for,  though  I  confess  myself  not  to 
be  wise,  but  athirst,  I  should  do  this  same 
thing  if  I  had  time  and  opportunity. 

I  have  read  thy  book  containing  the  Pas- 
toral Rule,  short  in  style,  lengthy  in  teaching, 
full  of  mysteries  ;  anci  acknowledge  it  to  be 
a  work  sweeter  than  honey  to  one  that  is  in 


»  Cum  clientelis  :  meaning  perhaps  living  with  females  of 
their  own  households  as  concubines,  in  disiinciion  from  open 
transgression.  The  word  can  hardly  denote,  as  suggested  by  tlie 
Benedictine  Editors,  wives  lawfnllj'  mairied  before  ordinalion. 

3  Dc  ultiinis  Heniiiii  litoris  Jinibus. — "Loco  Heulini  esse 
legendum  Hualini,  vel  Huelini,  constat  ex  conlextu  Hierony- 
miano.  Est  vox  Graeca,  a  rad.  vaAos,  sive  veAo?,  vitruiu,  crys- 
tallns.  Sic  mare  vocatur  {A/>ocal.  iv.)  BaKaaaa  iiaXivq.  In 
Hieronymo  hie  legimus  ;  De  ultimis  H ispnnia-  Gallinnimque 
fifiUms"  (note  in  Benedictine  Edition).  See  above,  note  8,  as 
to  the  fondness  of  the  old  Irish  writers  for  the  use  of  Greek 
words. 


42 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


need.  Wherefore  bestow,  I  pray  thee,  on  me 
who  am  athirst  for  what  is  thine,  the  works  on 
Ezekie),  which,  as  I  have  heard,  thou  hast 
elaborated  with  wonderful  genius.  I  have 
read  the  six  books  of  Hieronymus  on  that 
prophet;  but  he  has  not  expounded  the 
middle  part.  But,  if  thou  wilt  do  me  the 
favour,  send  for  me  to  the  city  some  of  thy 
remaining  writings  ;  to  wit,  the  concluding  ex- 
positions of  one  book,  and  (?  namely)  the  Song 
of  Songs  from  that  place  where  it  is  said, 
/  will  go  to  the  jnountam  of  myrrh  and  the  hill 
of  frankiiicense,  to  the  end,  treated  with  short 
comments,  either  of  others,  or  thine  own  :  and 
I  beg  that  thou  wouldest  expound  the  whole 
obscurity  of  Zachariah,  and  make  manifest  its 
hidden  meaning,  that  Western  blindness  may 
give  thee  thanks  for  this,  I  make  unreason- 
able demands,  and  ask  to  have  great  things 
told  me :  who  can  fail  to  see  this  ?  But  it  is 
true  also  that  thou  hast  great  things,  and 
knowest  well  that  from  a  little  less,  and  from 
much  more  should  be  put  out  to  use.  Let 
charity  induce  thee  to  write  in  reply ;  let  not 


the  roughness  of  my  letter  hinder  thee  from 
expounding,  seeing  that  it  is  my  mode  of  ex- 
pression that  has  been  in  fault,  and  I  have  it 
in  my  heart  to  pay  thee  due  honour.  It  was 
for  me  to  provoke,  to  interrogate,  to  request : 
it  is  for  thee  not  to  refuse  what  thou  hast 
received  freely,  to  put  thy  talent  out  to  use, 
to  give  to  him  that  asks  the  bread  of  doctrine, 
as  Christ  enjoins.  Peace  be  to  tliee  and  thine ; 
pardon  my  forwardness,  blessed  pope,  in  that 
I  have  written  so  boldly  ;  and  I  pray  thee  in 
thy  holy  prayers  to  our  common  Lord  to  pray 
for  me,  a  most  vile  sinner.  I  think  it  quite 
superfluous  to  commend  to  thee  my  people, 
whom  the  Saviour  judges  fit  to  be  received,  as 
walking  in  His  name ;  and  if,  as  I  have  heard 
from  thy  holy  Candidus*,  thou  shouldcst  be 
disposed  to  say  in  reply  that  things  confirmed 
by  ancient  usage  cannot  be  changed,  error  is 
manifestly  ancient;  but  truth  which  reproves 
it  is  ever  more  ancient  still. 


4  Candidus  had  been  sent  by  Gregory  to    Gaul  as   rector 
patrimonii  there.    See  previous  Epistles. 


BOOK    X. 


EPISTLE  X. 
To  RoMANUS,  Guardian  {Defensorem). 

Gregory  to  Romanus,  our  guardian  in  Sicily. 

It  has  been  reported  to  us  that  our  most 
reverend  brother  the  bishop  Basihus  is  occu- 
pied in  legal  suits  as  though  he  were  one  of 
the  last  of  the  people,  and  unprofitably  attends 
the  courts.  Now,  since  this  thing  both  ren- 
ders the  man  himself  vile  and  does  away  with 
the  reverence  due  to  priests,  let  thy  Experience, 
immediately  on  receiving  this  order,  so  compel 
him  by  strict  execution  of  it  to  return  to  his 
duty  that,  through  thy  insistency,  a  delay  of 
five  days  be  not  under  any  excuse  allowed 
him  ;  lest,  if  thou  shouldest  in  any  way  permit 
him  to  make  such  delay,  thou  with  him 
shouldest  come  to  be  gravely  culpable  before 
us.  Given  in  the  month  of  December,  Indic- 
tion  3. 

EPISTLE  XV. 
To  Clementina,  Patrician*. 

Gregory  to  Clementina,  &c. 

It  has  reached  us  by  the  report  of  a  certain 
Abbot  that  your  Glory  has  been  told  by  certain 
evil-speakers  that  we  have  a  pique  against  you. 
If  this  is  so,  whosoever  have  made  up  this 
story  have  been  double  towards  you  under 
a  shew  of  sincerity,  so  as  to  shew  themselves 
off  as  faithful,  and  wickedly  cause  you  to  doubt 
us.  But  I,  glorious  daughter,  knowing  thy 
good  qualities  of  old,  and  especially  the  chas- 
tity which  has  been  thy  companion  from  youth, 
have  ever  regarded  thee  with  great  respect  and 
iffection.  But,  lest  even  now  your  Glory  should 
suspect  that  my  heart  is  changed,  I  declare 
:hat  there  is  not  in  me  a  scruple  of  ill-feeling 
)r  anger  towards  you ;  but  be  assured  that 
[  evince  paternal  affection  for  you.  One 
hmg,  however,  that  has  been  told  me  I  ought 
lot  to  pass  over  in  silence,  lest  there  should 
)egin  to  be  a  diminution  of  charity,  if  what 
leeds  to  be  said  for  amendment  were  sup- 
)ressed. 


_  «  Clementina  was  one  of  the  ladies  of  rank  whose  acquaintance 
jregory  had  made  at  Constantinople,  and  with  whom  he  con- 
inued  to  keep  up  affectionate  fatherly  intercourse.  Cf.  I.  ii,  and 
fie  ep;stle  which  follows  this. 


For  indeed  it  has  been  reported  to  me  that, 
when  any  one  has  offended  you,  you  retain 
soreness  unremittingly.  Now,  if  this  is  true, 
since  the  more  I  love  you  the  more  grieved 
I  am,  I  beg  that  you  would  nobly  rid  yourself 
of  this  fault,  and  not  suffer  the  seed  of  the 
enemy  to  grow  to  the  detriment  of  your  crop 
of  well-doing.  Let  the  words  of  the  Lord's 
Prayer  be  brought  back  to  your  memory,  and 
let  not  blame  prevail  with  you  over  pardon. 
Let  the  goodness  of  your  Glory  get  the  better 
of  transgressions,  and  by  salubriously  pardon- 
ing make  the  offender  devoted  to  you  more 
than  persistent  asperity  can  make  him  unde- 
voted.  Let  there  be  left  to  him  what  may 
make  him  ashamed,  and  not  kept  up  what 
may  grieve  him.  For  usually  discreet  remis- 
sion has  more  effect  for  correction  than  strict- 
ness in  executing  vengeance  ;  so  much  so  that 
sometimes  the  one  makes  a  man  more  faithful 
and  subdued,  while  the  other  makes  him  ob 
stinate  and  spiteful.  And  indeed  we  do  not 
say  this  to  you  in  order  that  you  should  abate 
your  zeal  for  righteousness,  but  lest  you  should 
be  in  the  least  things  such  as  you  ought  to  be 
in  the  greatest.  For,  if  ever  the  quality  of 
a  transgression  requires  severity,  it  should  be 
so  dealt  with  that  both  vengeance  may  correct 
the  fault  and  grace  not  be  denied  afterwards  to 
those  that  have  been  corrected.  Seeing,  then, 
that  we  warn  you  under  the  dictates  of  paternal 
affection  for  your  soul's  good,  receive  our 
words  with  the  charity  wherewith  they  are 
spoken,  and  take  them  to  yourself  for  the  ad- 
vantage of  your  Glory,  so  that  your  good  quali- 
ties may  become  clearer  before  men  and  very 
pure  before  Vlmighty  God.  But  count  on  us, 
dearest  daugiiter,  confidently  in  all  things,  as 
indeed  you  may ;  and,  since  we  always  desire 
to  hear  of  your  prosperity,  refresh  us  often  by 
your  letters. 

EPISTLE  XVIIL 
To  Clementina,  Patrician'. 
Gregory  to  Clementina,  &c. 
Know,  glorious  daughter,  that  the  presbyter 


'  It  is  a  sign  of  Gregory's  habitual  courtesy  to  ladies  of  rank, 
as  well  as  of  their  influential  position,  that  he  is  moved  to  send 


I 


44 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


Amandus  has  been  elected  to  the  episcopate 
by  the  people  of  Surrentum.  And,  we  having 
written  for  him  to  be  sent  hither,  you  ought 
not  to  be  saddened  for  his  absence,  seeing 
that  one  who  is  with  you  in  heart  should  not 
even  be  believed  to  be  departing  from  you. 
And,  since  he  who  once  pleased  you  is  accept- 
able to  those  who  want  a  bishop,  bless  Al 
mighty  God  for  this,  and  with  Christian  devotion 
rejoice  the  more ;  and  gladly  do  your  best  to 
further  his  coming  to  us  for  the  advantage  of 
others  speedily,  since  it  is  the  part  of  sincere 
charity  to  exult  when  one  who  is  loved  is  called 
that  he  may  grow. 

EPISTLE   XIX. 

To  Anthemius,  Subdeacon. 

Gregory  to  Anthemius,  Subdeacon  of  Cam- 
pania- 
After  he  who  had  been  elected  to  the 
episcopate  of  the  city  of  Surrentum  had 
appeared  to  us  to  be  unfit,  they  elected 
Amandus,  presbyter  of  the  oratory  of  Saint 
Severinus,  which  is  in  the  Lucullan  camp. 
Wherefore  we  enjoin  on  thy  Experience,  lay- 
ing aside  excuses,  to  take  care  to  send  the 
said  presbyter  to  us  with  all  speed,  to  the  end 
that,  if  there  is  nothing  to  hinder  him  from 
coming,  the  desires  of  the  petitioners  may  with 
the  help  of  Christ  be  fulfilled.  -  As  to  his  life 
and  deeds,  seeing  that  they  can  be  better 
known  where  he  has  long  lived,  let  it  be  thy 
care,  together  with  our  brother  and  fellow- 
bishop,  Fortunatus  3,  to  make  diligent  enquiry. 
And  if  there  is  nothing  in  the  way  of  his  pro- 
motion to  the  sacred  order,  he  should  be  sent 
to  us  without  any  delay.  But,  lest  our  glorious 
daughter  Clementina  should  take  this  amiss, 
let  thy  Experience  go  to  her,  and  do  this 
thing  with  her  consent.  If,  however,  she  should 
be  disposed  to  resist,  let  thy  Experience  still 
send  hmi  hither  without  delay,  since  we  ought 
so  to  pacify  the  minds  of  our  children  as  still 
not  to  obstruct  benefit  to  souls. 

EPISTLE  XXIIL 
To  Adrian,  Notary  of  Sicily*. 
Gregory  to  Adrian,  &c. 
A  tiling  to   us   altogether   detestable    and 


her  a  kind  of  apology  for  removing  from  Constantinople  a  priest 
whom  she  valued,  and  wlio  may  have  been  her  spiritual  adviser. 
See  also  the  epistle  which  follows,  in  which  the  subdeacon  in 
charge  of  the  proceedings  is  directed  to  resort  to  her  in  person  to 
solicit  her  consent.  Amandus  was  after  his  death  venerated 
as  a  Saint  at  Surrentum.  In  the  Church  of  SS.  Felix  .ind 
Baculus  there  is  this  epitnph; — "Hie  requiescit  sacerdos  Dei 
Amandus  episcopus  sanct;e  ecclesia;  Surrentina;,  qui  sedit  annos 
xvii.  dies  xxi.  Depositus  est  die  13,  mense  Aprilis,  indict,  s, 
impeiaiite  D.N.  Heraclio  R.  Aug.  anno  7.  Orate  pro  me, 
sancte  Pater."    {Mlgne,  Patrilog.,  in  loc.) 

3  Bishop  of  Naples. 

*  As  to  the  employment  of  notaries,  see  Prolegomena,  p.  viii. 


infamous  has  come  to  our  ears,  and  we  wonder 
why,  if  it  is  true,  thou  hast  not  taken  notice 
of  it.  For  Maitianus,  a  monk  of  the  monas- 
tery of  Saint  Vitus,  situate  on  Mount  ^tna, 
has  come  to  us,  and  presented  a  petition, 
complaining  among  other  things  that  the 
monks  of  this  monastery  live  so  perversely  and 
wickedly  as  to  dare  to  have  women  living  with 
them,  which  is  a  thing  atrocious  to  be  spoken 
of.  And,  seeing  that  we  have  written  on  this 
matter  to  our  brother  and  fellow-bishop  Leo  s, 
in  order  that,  having  enquired  into  the  truth, 
he  may,  if  he  should  find  it  to  be  so,  be  at 
pains  to  correct  it  with  the  strictest  severity, 
it  is  necessary  for  thy  Experience  also  to  shew 
thyself  in  all  respects  solicitous  for  investiga- 
tion of  the  truth,  and  punishment  of  so  great 
a  wickedness  ;  so  that  nothing  may  be  found 
to  be  done  remissly  or  negligently.  Further, 
for  the  interests  in  other  respects  of  the  same 
monastery,  lend  thy  assistance  so  far  as  equity 
may  require,  to  the  end  that  if,  as  is  said, 
there  has  been  any  invasion  of  it,  it  may  be 
redressed  according  to  justice,  and  that  for  the 
future  nothing  prejudicial  may  in  any  way 
arise  there  contrary  to  the  fear  of  God  and 
the  order  of  law. 

EPISTLE   XXIV. 

To  Fortunatus,  Bishop  of  Neapolis 

{Naples). 

Gregory  to  Fortunatus,  &c. 

When  your  Fraternity  pays  too  little  atten- 
tion to  the  monasteries  that  are  under  you, 
you  both  lay  yourself  open  to  reproof,  and 
make  us  sorry  for  your  laxity.  Now  it  has 
come  to  our  ears  that  one  Mauricius,  who 
lately  became  a  monk  in  the  monastery  of 
Barbacianus,  has  fled  from  the  .same  monas- 
tery, taking  other  monks  with  him.  In  this 
case  the  hastiness  of  the  aforesaid  Barbacianus 
inculpates  him  exceedingly  in  our  sight,  in  that 
he  rashly  tonsured  a  secular  person  without 
even  previous  probation.  Did  we  not  write 
to  you  that  you  should  prove  him  first,  and 
then,  if  he  were  fit,  should  make  him  abbot  ? 
Even  now,  then,  look  well  after  him  whom  you 
chose.  For  you  are  delinquent  in  his  delin- 
quency, if  he  has  begun  so  to  demean  himself 
as  to  shew  himself  unfit  to  have  the  govern- 
ment of  brethren. 

Further,  let  your  Fraternity  more  strictly 
interdict  all  monasteries  from  venturing  by 
any  means  to  tonsure  those  whom  they  may 
have  received  for  monastic  profession  before 


5  Bishop  of  Catana  in  Sicily,  to  whom  a  previous  epistle 
(Ep.  XX 1 1.,  not  here  translated)  on  the  same  subject  is  addressed. 
Several  years  previously  he  had  been  summoned  to  Rome  to 
answer  to  certain  charges  against  him,  but  had  been  honourably 
acquitted.     Cf.  I.  72;  II.  33. 


EPISTLE    XXXV. 


45 


they  have  completed  two  years  in  monastic 
life.  But  in  this  space  of  time  let  their  life 
and  manners  be  carefully  proved,  lest  any  one 
of  them  should  either  not  be  content  with 
what  he  had  desired  or  not  keep  firm  to  what 
he  had  chosen.  For,  it  being  a  serious  matter 
that  untried  men  should  be  associated  under 
obedience  to  any  master,  how  much  more 
serious  is  it  that  any  who  have  not  been  proved 
should  be  attached  to  the  service  of  God  ? 

Further,  if  a  soldier  should  wish  to  become 
a  monk,  let  no  one  for  any  cause  whatever 
presume  to  receive  him  ^  without  our  con- 
sent, or  before  it  has  been  reported  to  us. 
If  this  rule  is  not  diligently  observed,  know 
that  all  the  guilt  of  those  that  are  under  thee 
redounds  on  thyself,  seeing  that  thou  provest 
thyself  by  the  very  facts  of  the  case  to  be  too 
little  anxious  about  them. 


EPISTLE  XXXI. 


/ 


To    LiBERTINUS,    Ex-PRiETOR. 

Gregory  to  Libertinus,  &c. 

What  straits  you  are  in  with  regard  to  the 
things  of  this  world  is  not  unknown  to  us. 
But,  since  to  those  who  are  placed  in  the 
utmost  tribulation  the  only  comfort  is  the 
mercy  of  the  Creator,  rest  your  hope  on  Him, 
and  turn  to  Him  with  your  whole  heart,  Who 
both  justly  allows  whom  He  will  to  be  afflicted 
and  will  mercifully  deliver  one  who  trusts  in 
Him.  To  Him,  then,  give  thanks,  and  pa- 
tiently endure  what  has  been  brought  upon 
you.  For  it  is  the  part  of  a  right  mind  not 
only  to  bless  God  in  prosperity,  but  also 
in  adversities  to  join  in  praising  Him.  In 
these  things  therefore  that  you  are  suffering 
let  no  murmur  against  God  creep  into  your 
heart,  since  for  what  purpose  our  Creator  thus 
works  is  unknown.  For  perchance,  magni- 
ficent son,  thou  didst  offend  Him  in  some- 
thing when  in  a  state  of  prosperity,  from  which 
He  would  purge  thee  by  kin(^ly  bitterness. 
And  so  neither  let  temporal  affliction  break 
thee  down  nor  losses  of  thy  goods  distract 
thee,  since  if,  returning  thanks  in  adversity, 
thou  make  God  propitious  to  thee  by  thy 
patience,  both  the  things  that  were  lost  are 
multiplied,  and  in  addition  to  this,  eternal 
joys  held  out  to  thee.  I  beg  thee,  however, 
not  to  take  it  amiss  that  we  have  written 
through  Romanus  the  guardian  to  order  twenty 
suits  of  clothing  to  be  supplied  from  us  to 
your  servants,  seeing  that  things,  however 
small,  which  are  offered  from  the  goods  of  the 
blessed  Apostle  Peter  are  always  to  be  taken 
for  a  great  blessing,  since  he  will  have  power 


both  to  bestow  on  you  greater  things,  and 
to  hold  out  to  you  eternal  benefits  with 
Almighty  God.  The  month  of  June,  Indic- 
tion  3. 

EPISTLE  XXXV. 
To  EuLOGius,  Patriarch  of  Alexandria. 

Gregory  to  Eulogius,  &c. 

In  the  past  year  I  received  the  letters  of 
your  most  sweet  Holiness ;  but  on  account 
of  the  extreme  severity  of  my  sickness  have 
been  unable  to  reply  to  them  until  now.  For 
lo,  it  is  now  almost  full  two  years  that  I  have 
been  confined  to  my  bed,  afflicted  with  such 
pains  of  gout  that  I  have  hardly  been  able 
to  rise  on  feast-days  for  as  much  as 
three  hours  space  to  solemnize  mass.  And 
I  am  soon  compelled  by  severe  pain  to  lie 
down,  that  I  may  be  able  to  bear  my  torment 
with  intervening  groans.  This  pain  of  mine 
is  sometimes  moderate,  and  sometimes  ex- 
cessive :  but  neither  so  moderate  as  to  depart, 
nor  so  excessive  as  to  kill  me.  Hence  it 
comes  to  pass  that,  being  daily  in  death,  I  am 
daily  debarred  from  death.  Nor  it  is  surpris- 
ing that,  grievous  sinner  as  I  am,  I  am  long 
kept  confined  in  the  prison  of  such  corruption. 
Whence  I  am  compelled  to  exclaim,  Bring 
my  soul  out  of  prison,  that  I  may  confess  thy 
?iame  (Ps.  cxli.  8).  But,  since  I  am  not  yet 
worthy  to  obtain  this  by  my  prayers,  I  beg 
that  the  prayer  of  your  Holiness  may  afford 
me  the  aid  of  its  intercession,  and  deliver  me 
from  the  weight  of  sin  and  corruption  into  that 
liberty,  which  you  know  well,  of  the  glory  of 
the  children  of  God. 

Your  to  me  most  sweet  and  ever  to  be 
honoured  Blessedness  has  informed  me  in 
your  letter  that  our  common  son  Anatolius, 
deacon  of  the  city  of  Constantinople,  had 
written  to  you  to  say  that  certain  monks  from 
the  parts  about  Jerusalem  had  come  to  me 
to  make  some  enquiry  concerning  the  error  of 
the  AgnoitceT,  and  you  say  that  he  begged 
your  Holiness  to  write  to  me  to  express  your 
opinion  with  respect  to  this  enquiry.  But 
neither  have  monks  come  to  me  from  the 
parts  about  Jerusalem  to  make  any  enquiry, 
nor  do  I  think  that  the  said  our  common  son 


'  See  III.  6$,  note  i. 


7  The  Agnoeter  or  Theniistiani  arose  in  connexion  with  the 
Monophysite  controversy  in  the  sixth  century,  being  led  by 
Themistius,  a  deacon  of  Alexandria,  who  taught  the  limitation  of 
the  human  knowledge  of  Chri^t,  referring  especially  to  Mark  xiii. 
32,  and  John  xi,  34.  The  majority  of  the  Monophysites  rejected 
his  view,  which  was  condemned  also  by  the  orthodox.  Eulogius 
of  Alexandria,  to  whom  the  letter  before  us  is  addressed,  wrote 
a  treatise  against  the  Agnoetae,  from  which  extracts  are  given 
by  Photius.  Sophronius,  patriarch  of  Jerusalem,  pronounced 
the  anathema  against  Themistius.  On  the  same  subject,  cf.  Ep. 
XXXIX.  below.  Gregory's  arguments  in  Ep.  XX XIX.  against 
the  views  of  the  Agnoetae  are  interesting  to  English  readers  at 
the  present  day,  when  similar  views  have  been  lately  put  forward 
and  discussed. 


I 


I 


46 


EPISTLES   OF   ST.  GREGORY    THE    GREAT. 


can  have  told  you  in  his  letters  what  was  not 
the  case  ;  but  I  suspect  that  the  interpreter 
has  mistaken  the  meaning  of  his  letters.  For 
the  same  deacon,  now  more  than  two  years 
ago,  wrote  to  me  that  monks  had  come  from 
the  aforesaid  parts  to  the  city  of  Constanti- 
nople making  such  enquiries,  and  he  desired 
to  ask  me  what  I  thought.  To  him,  long 
before  I  received  your  letters,  I  made  the 
very  same  reply  against  that  same  heresy 
as  I  found  afterwards  in  the  epistle  of  your 
Holiness :  and  I  returned  great  thanks  to 
Almighty  God  that  concerning  all  questions 
the  Fathers  of  the  Romans  and  of  the  Greeks, 
whose  followers  we  are,  have  spoken  with  one 
spirit.  For  in  many  parts  I  found  this  your 
epistle  to  be  as  though  I  had  been  reading 
the  writings  of  the  Latin  Fathers  against  the 
aforesaid  heresy.  And  consider  how  much 
I  must  love  and  praise  the  excellence  of  my 
most  holy  brother,  in  whose  mouth  I  recog- 
nised the  venerable  Fathers,  whom  I  love 
so  much.  Praise  therefore  be  to  Him,  to 
Him  be  glory  in  the  highest,  of  whose  gift  the 
voice  of  Mark  still  cries  aloud  in  the  See 
of  Peter  ^;  from  the  effusion  of  whose  spirit, 
when  the  priest  enters  into  the  Holy  of  Holies 
for  searching  into  mysteries,  spiritual  bells 
resound  in  holy  Church,  as  in  the  tabernacle, 
from  the  words  of  preaching.  Right,  then,  and 
highly  to  be  praised  is  your  preaching.  But 
we  implore  the  Almighty  Lord  to  keep  you 
long  even  in  this  life,  that  from  the  organ 
of  God,  which  you  are,  the  voice  of  truth  may 
in  this  world  sound  more  widely.  And  for 
me,  I  pray  you,  intercede,  that  the  way  of 
this  pilgrimage,  which  has  become  too  rough 
for  me  may  with  speed  be  finished,  to  the 
end  that  I,  who  cannot  by  my  own  merits, 
may  by  yours  be  able  to  attain  to  the  promises 
of  the  eternal  country,  and  to  rejoice  with  the 
citizens  of  heaven. 

EPISTLE  XXXVI. 
To  Maximus,  Bishop  of  Salona», 

Gregory  to  Maximus,  &c. 

When  our  common  son  the  presbyter  Vete- 
ranus  came  to  the  Roman  city,  he  found  me  so 
weak  from  the  pains  of  gout  as  to  be  quite 
unable  to  answer  thy  Fraternity's  letters  my- 
self. And  indeed  with  regard  to  the  nation 
of  the  Sclaves  ^,  from  which  you  are  in  great 
danger,  I  am  exceedingly  afflicted  and  dis- 
turbed.    I  am  afflicted  as  suffering  already  in 


8  See  Lib.  VII.  40. 

9  For  a  summary  of  previous  dealings  with  Maximus  of  Salona, 
and  his  long  defiance  of  the  authority  of  Rome,  see  III.  47, 
note  2.  ,  It  appears  from  this  epistle  that  all  former  insubor- 
dination, wliich  had  called  forth  such  fulminations,  was  now 
fully  condoned. 

>  Cf.  IX.  9. 


your  suffering  :  I  am  disturbed,  because  they 
have  already  begun  to  enter  Italy  by  way  of 
Istria.     Further,    of  Julian   the  scribo"",  what 
shall  I  say,  seeing  that  I  see  everywhere  how 
our  sins  find  us  out.  so  as  to  cause  us  to  be 
disturbed  by  the  nations  from  without  and  by 
judges  from  within  ?     But  be  not  at  all  sad- 
dened by  such  things,  since  those  who  shall 
live  after  us  will  see  worse  times ;  so  much  so, 
that  they  will  regard  us  as  having  had  happy 
days  in  comparison  with  their  own.     But,  so 
far  as  thy  Fraternity  has  power,  thou  oughtest 
to  oppose  thyself  in  behalf  of  the  poor,   in 
behalf  of  the  oppressed.     And,  even  if  thou 
shouldest  be  unable  to  do  any  good,  the  very 
devotion   of  thy  heart,  which   Almighty  God 
has   given,   is   enough   for    Him.     For    it    is 
written,  Rescue  them  that  are  drawn  unto  death, 
and  forbear  not  to  deliver  them  that  are  ready  ta 
be  slain  (Prov.  xxiv.  11).     But  if  thou  shouldest 
say.  My  powers  are  insufficient.  He  who  sees 
into  the  heart  understands.     In  all  that  thou 
doest,  then,  desire  to  have  Him  Who  sees  into 
the  heart  well-pleased  with  thee.     But  what- 
ever there  is  whereby  He  may  be  pleased  omit 
not  thou  to  do.     For  human  terrors  and  favours 
are  like  smoke,  which  is  snatched  by  a  light 
breeze  and  vanishes  away.     Know  this  most 
assuredly,  that  no  one  can  please  God   and 
bad  men.     Let,  therefore,  thy  Fraternity  esteena 
thyself  to  have  pleased  Almighty  God  in  such 
degree  as  thou  knowest  thyself  to  have  dis- 
pleased frovvard  men.     Yet  let  thy  defence  of 
the  poor  itself  be  moderate  and  grave,  lest,  if 
anything   be   done   too   rigidly,    men   should 
think   you   actuated    by  the   pride   of  youth. 
But  our  defence  of  the  poor  must  needs  be 
found  of  such  sort  that  both  the  humble  may 
feel  protection  and  oppressors  may  not  easily 
find  what  out  of  a  malevolent  disposition  they 
may  blame.     Attend,  then,  to  what  is  said  to 
Ezekiel,  Son  oj  man.,  unbelievers  and  destroyers 
are   with    thee,   and    thou   dost  dwell    among 
scorpions  (Ezek,  ii,  6).     And  the  blessed  Job 
says,  I  have  been  a  brother  of  dragons,  and  a 
companion  of  oivls  (Job  xxx,  29).     And  Paul 
says  to  his  disciples.  In  the  midst  of  a  crooked 
and  perverse  nation,  among  zvhom  ye  shine  as 
lights  in  the  world  (Philip,  ii.  15).     We  ought, 
then,  to  walk  all  the  more  cautiously  as  we 
know  that  we  are  living  among  the  enemies 
of  God.     Further,  with   regard   to   the  Pho- 
linianists,   let  thy   Fraternity  pay  the  utmost 
attention  ;    and,   as   thou   hast    begun,    study 
how  to   recall  them    to   the    bosom   of  holy 
Church.     But,  if  any  should  wish  to  come  to- 
me, and  to  receive  an  explanation,  let  them 
first  make  oath  that  they  will  not  permit  their 

«  As  to  the  designation  Scribo,  see  II.   32,  note  7  ;   V.  30, 
note  8.     As  to  this  Julian,  so  described,  cf.  IX.  41. 


EPISTLE   XXXIX. 


47 


follo-wers  to  persist  in  their  error  even  after  an 
explanation  has  been  received.  And  then  let 
thy  HoHness  promise  them  that  they  will  suffer 
no  wrong  from  me,  but  that  I  will  give  them 
an  explanation.  If  they  should  acknowledge 
the  truth,  let  them  accept  it ;  if  they  should 
not  acknowledge  it,  I  will  dismiss  them  un- 
harmed. But,  if  any  of  them  should  wish  to 
come  to  us  against  you,  let  thy  Fraternity  by 
no  means  detain  them ;  for,  when  they  come, 
they  shall  either  accept  an  explanation,  or 
assuredly  they  will  not  see  that  land  any  more. 

EPISTLE  XXXVII.  / 

To  Innocent,  Pr^.fect  of  Africa: 

Gregory  to  Innocent,  &c. 

The   lucid   eloquence   of    your   Eminence, 
seasoned  with  the  honey  of  the  heart,  has  so 
nfused  its  savour  into  our  inmost  soul,  and 
•avished  us  with  love  of  it,  that  both  what  you 
vrite  sounds  sweet,  and  what  you  do  has  a 
ileasant  savour ;  nor  this  without  good  cause, 
iince  one  who  is  accomplished  in  good  studies 
s  great  in  the  eye  of  judgment,  and  not  of 
)artiality.     Further,   as   we    understand    that 
^ou  have  taken  upon  you  the  belts  3  of  the  pre- 
ecture,  sadness  is  mingled  with  our  joy.     For 
on  the  one  hand  we  are  rejoiced  for  the  pro- 
motion of  our  most  sweet  son,  but  are  sad- 
lened  on  the  other,  because  we  feel  in  fact 
■  rom  our  own  sorrow  how  heavy  a  burden  it  is 
:  n  times  of  confusion  to  be  advanced  to  high 
;)ositions.     Wherefore  all  pains  ought  to  be 
"aken    that   troublesome    circumstances    may 
)ecome  an  occasion  of  reward.     For,  as  you 
-.now,  corn  springs  from  land  that  is  full  of 
histles,  and  the  rose  is  produced  from  thorns. 
Vhile,  then,  you  have  a  time  given  you  meet 
:  or  sowing,  delay  not  to  sow  the  seed  of  good 
/orks,   that  in  the  day  of  harvest  you  may 
larry  home  the  greater  armfuls  of  joy,  and 
:  rom  good  service  in  a  transitory  dignity  may 
•  ome  to  eternal  glory.     Knowing,  then,  of  the 
•ains  you  have  taken  in  the  preparation  of 
;  wift-saihng  vessels  ^,  we  relieve  your  anxiety 
ly  wished  for  news,  informing  you  that,  by  the 
:  (lercy  of  God,  we  have  come  to  terms  about 

leace  with  the  king  of  the  Lombards  until  the 

lonth  of  March  in  the  coming  fourth  Indiction. 

Vhether  it  will  hold  or  not  we  know  not,  since 
1  he  said  king  is  reported  to  have  died  since, 
1  liough  the  fact  so  far  is  held  to  be  uncertain  s. 


3  Cingula.  "Speciatim  cingulum  adhibetur  in  re  militari. 
.  St  enim  militiae  insigne  ;  et  metonymice  pro  ipsa  militia  poni- 
I  ir."    (Facciolati.) 

'•  Dromotnbus.  "Est  etiam  hoc  nomine  genus  navis  longae, 
1  ansvectionibus  aptae,  a  celeiitate  dictae  (6p6/nos),  a  hriganiine, 
I  liter,  yacht,  carvel:  cujus  raeiitio  fit  in  Cod.  lib.  i,  tit.  27,  leg.  2, 
<    apud  Cassiod.  1.  s,  Ep.  XVII."    (Facciolati.) 

5  It  was  not  the  fact.  The  Lombard  King  Agilulph  lived  till 
.  D.  616. 


We  have  done  what  you  wrote  to  ask  us  to 
do  about  Anamundarus,  and  would  that  the 
result  might  answer  to  our  wish  ;  for,  as  far  as 
we  are  concerned,  we  do  not  deny  the  succour 
of  our  intercession  to  the  afflicted. 

As  to  your  wishing  the  book  on  the  exposi- 
tion of  holy  Job  to  be  sent  to  you,  we  alto- 
gether rejoice  at  your  earnest  desire ;  since  we 
see  that  your  Eminence  earnestly  desires  what 
may  both  prevent  you  from  going  entirely  out- 
side yourself,  and  bring  your  heart  back  to 
itself  after  being  distracted  by  secular  cares. 
But,  if  you  desire  to  be  satiated  with  delicious 
food,  read  the  works  of  the  blessed  Augustine, 
your  countryman,  and  seek  not  our  chaff  m 
comparison  with  his  fine  wheat. 

Furthermore,  we  have  learnt  from  the  testi- 
mony of  Hilarius  our  Chartularius  what 
patronage  and  what  kindness  your  Glory  has 
bestowed  in  the  interests  of  the  poor  of  the 
blessed  Peter,  Prince  of  the  apostles,  who  loves 
you.  On  this  account,  returning  you  abun- 
dant thanks,  we  implore  the  mercy  of  Almighty 
God,  that  He  would  defend  you  with  the  pro- 
tection of  His  grace,  and  permit  neither  bad 
men  to  prevail  against  you  without,  nor 
malignant  spirits  within;  but  that  He  would 
of  His  mercy  so  order  your  doings  in  His  fear 
that,  as  He  has  made  you  glorious  among 
men.  He  may  also  make  you  so  after  the 
course  of  a  long  life  in  the  number  of  His 
saints. 

EPISTLE  XXXIX. 
To  EuLOGius,  Patriarch  of  Alexandria. 

Gregory  to  Eulogius,  &c. 

As  cold  water  to  a  thirsty  soul,  so  is  good 
news  from  a  far  country  (Prov.  xxv.  25).  But 
what  can  be  gopd  news  to  me,  so  far  as  con- 
cerns the  behoof  of  holy  Church,  but  to  hear 
of  the  health  and  safety  of  your  to  me  most 
sweet  Holiness,  who,  from  your  perception 
of  the  light  of  truth,  both  illuminate  the  same 
Church  with  the  word  of  preaching,  and  mould 
it  to  a  better  way  by  the  example  of  your 
manners  ?  As  often,  too,  as  I  recall  in  my 
heart  your  oneness  of  mind  with  me,  and  feel 
that  I  remain  fixed  in  your  heart,  I  give 
thanks  to  Almighty  God  that  charity  cannot 
be  divided  by  distance  of  place.  For,  though 
in  body  we  are  far  disjoined,  yet  in  soul  we 
are  indivisible. 

Our  common  son  Anatolius  the  deacon  ° 
has  notified  to  me  in  his  letters  that  in  the 
royal  city  nothing  ecclesiastical  has  at  any 
time  been  disturbed  from  earthly  causes.  But 
I  believe  that  he  had  before  announced  to  me 

6  At  this  time  Gregory's  apocrisiarius  at  Constantinople. 


I 


48 


EPISTLES    OF   ST.   GREGORY   THE   GREAT. 


how  your  Blessedness  had  spoken  in  the  cause 
of  the  Church.  And  I  rejoice  to  think  that, 
where  you  chanced  to  be  present,  I  do  not 
consider  that  there  was  any  want  of  me.  For 
I  know  that  you,  as  a  minister  of  the  truth, 
a  follower  of  Peter,  and  a  preacher  of  Holy 
Church,  would  speak  what  ought  to  have  been 
heard  through  the  mouth  of  a  teacher  from  the 
Apostle  Peter's  See  t. 

Moreover,  before  these  days,  when  Abramius 
of  Alexandria  came  to  me,  I  had  written  in  reply 
to  your  Holiness  both  what  I  thought  of  your 
writings  whicli  you  issued  against  the  Agnoite 
heretics^, and  why  I  had  been  so  late  in  replying. 
But  the  said  Abramius,  compelled  by  difficul- 
ties of  navigation,  is  reported  to  have  delayed 
long  in  the  city  of  Naples  ;  and  so  I  write 
again  in  the  same  sense  in  which  I  had  for- 
merly written,  since  in  your  teaching  against 
the  heretics  that  are  called  Agnoitae  there  was 
much  for  us  to  admire ;  but  to  displease  us 
there  was  nothing.  And  in  the  same  sense  I 
had  already  written  at  length  to  our  son  Anato- 
lius  the  deacon.  Moreover,  your  doctrine  so 
agreed  in  all  respects  with  the  Latin  Fathers 
that  I  find,  not  to  my  surprise,  that  in  diverse 
languages  the  Spirit  has  not  been  diverse. 

For,  as  to  what  you  have  said  about  the 
fig-tree,  Augustine  speaks  aptly  in  the  same 
sense ;  for,  when  the  evangelist  subjoined. 
For  the  time  of  figs  was  not  yet  (Mark  xi.  13), 
it  is  plainly  sl*jwii  that  the  figs  which  the  Lord 
had  sought  were  fruit  in  the  synagogue,  which 
had  the  leaves  of  the  Law,  but  not  the  fruit 
of  works.  For  the  Creator  of  all  things  could 
not  be  ignorant  that  the  fig-tree  had  no  fruit ; 
which  was  a  thing  that  all  might  know,  since  it 
was  not  the  time  of  figs.  But  concerning 
what  is  written.  That  the  day  and  hour  neither 
the  Son  nor  the  angels  knoiv  (Mark  xiii.  32), 
your  Hohness  has  quite  rightly  perceived  that 
this  is  most  certainly  to  be  referred,  not  to  the 
said  Son  with  respect  to  His  being  the  Head, 
but  with  respect  to  His  body,  which  we  are. 
With  regard  to  which  matter,  the  same  blessed 
Augustine  in  many  places  adopts  this  sense 
{Qiicest.  lid.  Ixxxiii.  g.  60;  lib.  i  de  Trinit.. 
c.  12  ;  ift  psalm  vi.,  init.  ;  in ps.  xxxiv.  serfn.  2). 
He  mentions  also  aiioiher  thing  that  may  be 
understood  of  the  same  Son,  namely  that 
Almighty  God  sometimes  speaks  in  a  human 
manner,  even  as  He  says  to  Abraham,  Now 
J  kfiozu  that  thou  fea rest  God  (Genes,  xxii.  12). 
It  was  not  that  God  then  caine  to  know  that 
He  was  feared,  but  that  He  then  made  Abra- 
ham know  that  he  feared  God.  For,  as  we 
speak  of  a  glad  day,  not  meaning  that  the  day 
itself  is  glad,  but  that  it  makes  us  glad,  so 


7  Cf.  VII.  40. 


8  See  X.  35,  note  7. 


also  the  Almighty  Son  says  that  He  does 
not  know  the  day  which  He  causes  not  to 
be  known;  not  that  He  Himself  does  not' 
know  it,  but  that  He  does  not  allow  it  to  be 
known.  Whence  also  the  Father  alone  is  said 
to  know  it,  because  the  Son  Who  is  coiisub- 
stantial  with  Him  has  His  knowledge  of  what 
the  angels  are  ignorant  of  from  His  divine 
nature,  whereby  He  is  above  the  angels. 
Whence  also  it  may  be  more  nicely  under- 
stood thus ;  that  the  Only-begotten,  being 
incarnate  and  made  for  us  a  perfect  man, 
knew  indeed  in  the  nature  of  His  humanity 
the  day  and  hour  of  the  judgment,  but  still 
it  was  not  froin  the  nature  of  His  humanity 
that  He  knew  it.  What  then  He  knew  in  it 
He  knew  not  from  it,  because  God,  made 
man,  knew  the  day  and  hour  of  the  judgment 
through  the  power  of  His  Deity 4  as  also  at 
the  marriage,  when  the  Virgin  Mother  said 
that  wine  was  wanting.  He  replied.  Woman, 
what  have  I  to  do  with  thee  1  Mine  hour  is  not 
yet  come  (Joh.  ii.  4).  For  it  was  not  that  the 
Lord  of  the  angels  was  subject  to  the  hour, 
having,  among  all  things  which  He  had  created, 
made  hours  and  times ;  but,  because  the 
Virgin  Mother,  when  wine  was  wanting,  wished 
a  miracle  to  be  done  by  Him,  it  was  at  once 
answered  her,  Woman,  what  have  I  to  do  with 
thee?  As  if  to  say  plainly.  That  I  can  do  a 
miracle  comes  to  me  of  my  Father,  not  of  my 
Mother.  For  He  who  of  the  nature  of  His 
Father  did  miracles  had  it  of  His  mother  that 
He  could  die.  Whence  also,  when  He  was 
on  the  cross,  in  dying  He  acknowledged  His 
mother,  whom  He  commended  to  the  disciple, 
saying.  Behold  thy  mother  (Joh.  xix.  27).  He 
says,  then,  Woman,  what  have  I  to  do  with 
thee?  Mine  hour  is  not  yet  come. — That  is, 
"  In  the  miracle,  which  I  have  not  of  thy 
nature,  I  do  not  acknowlege  thee.  When 
the  hour  of  death  shall  come,  I  shall  acknow- 
ledge thee  as  my  mother,  since  I  have  it  of 
thee  that  I  can  die."  And  thus  the  know- 
ledge, which  He  had  not  of  the  nature  of 
humanity  whereby  He  was  with  the  angels 
a  creature,  this  He  denied  that  He  had  with 
the  angels,  who  are  creatures.  The  day,  then, 
and  the  hour  of  the  judgment  He  knows  as 
God  and  man,  but  for  this  reason,  that  God 
is  man.  It  is  moreover  a  thing  quite  mani- 
fest, that  whoso  is  not  a  Nestorian  cannot 
in  any  wise  be  an  Agnoite.  For  with  what 
meaning  can  one  that  confesses  that  the  very 
Wisdom  of  God  was  incarnate  say  that  there 
is  anything  that  the  Wisdom  of  God  is  ig- 
norant of?  It  is  written,  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and 
the  Word  was  God.  All  things  ivere  made  by 
him  (Joh.  i.    i).     If  all  things,  then  without 


EPISTLE   XLII. 


49 


doubt  the  day  and  hour  of  the  judgment. 
Who  then  can  be  so  senseless  as  to  presume 
to  say  that  the  Word  of  the  Father  made  what 
He  is  ignorant  of?  It  is  written  also,  Jesus 
knonniig  that  the  Father  had  given  all  things 
into  his  hands  (Job  xxii.  3).  If  all  things, 
certainly  both  the  day  and  the  hour  of  the 
judgment.  Who,  then,  is  so  foohsh  as  to  say 
that  the  Son  received  into  His  hands  what  He 
knows  not? 

But,  with  respect  to  the  passage  in  which 
He  says  to  the  women  about  Lazuras,  Where 
have  ye  laid  him  (J oh.  xi.  34),  I  felt  exactly  as 
you  felt,  that,  if  they  say  that  the  Lord  did 
not  know  where  Lazarus  had  been  buried,  and 
for  that  reason  enquired,  they  will  undoubt- 
edly be  compelled  to  acknowledge  that  the 
Lord  did  not  know  in  what  places  Adam  and 
Eve  had  hidden  themselves  after  their  sin, 
when  He  said  in  Paradise,  Adam,  where  art 
thou  (Gen.  iii.  9)  ?  or  when  He  chides  Cain, 
saying.  Where  is  A 0 el  thy  brother  (Gen.  iv.  9)  ? 
But,  if  He  did  not  know,  why  did  He  forthwith 
add,  Thy  brother's  blood  crieth  unto  me  from  the 
ground  1  However,  on  this  passage  Severianus 
Gabalensis  speaks  differently,  saying  that  the 
Lord  spoke  thus  to  the  women  as  it  were  in 
tlie  way  of  rebuke,  in  that  He  enquired  where 
they  had  laid  the  dead  Lazarus ;  as  if  with 
plain  reference  to  the  sin  of  Eve  He  had  said, 
I  placed  the  man  in  Paradise,  whom  you  have 
placed  in  the  sepulchre. 

But  to  these  things  our  said  common  son 
Anatolius  the  deacon  has  replied  by  putting 
another  question  : — What  if  it  should  be  ob- 
jected to  me  that,  even  as  He  who  is  immortal 
vouchsafed  to  die  that  He  might  deliver  us  from 
death,  and  He  who  is  eternal  before  all  time 
willed  to  become  subject  to  time,  so  the 
Wisdom  of  God  vouchsafed  to  take  upon 
Himself  our  ignorance  that  He  might  deliver 
us  from  ignorance  ?  But  1  have  not  yet  given 
him  any  reply  to  this,  having  been  confined 
until  now  by  grievous  sickness.  Now,  how- 
ever, through  your  prayers  I  have  already 
begun  to  recover;  and,  if  I  should  so  recover 
as  to  be  able  to  dictate,  with  the  help  of  the 
Lord  I  will  reply  to  him.  To  you  it  is  not  for 
me  to  say  anything  on  this  subject,  lest  I 
should  seem  to  teach  you  what  you  know, 
seeing  that  even  meiUcines  lose  their  power 
of  healing,  if  applied  to  sound  and  strong 
members. 

Furthermore,  we  ;ipprize  you  that  in  this 
place  we  suffer  from  serious  difficulty  for  want 
of  good  inteiprcters.  For  there  are  none  who 
can  express  the  sense,  while  all  ever  try  to 
translate  the  words  exactly  :  and  so  they  con- 
fuse the  whole  sense  of  what  has  been  said. 
Whence  it  comes  to  pass  that  we  are  by  no 

VOL.  xui.  : 


means  able  without  severe  labour  to   under- 
stand what  has  been  translated. 

I  have  received  the  blessing  of  Saint  Mark 
the  Evangelist  and  of  your  Blessedness.     And 
I  have  been   desirous   of  sending  you   some 
timber ;    but   the  ship  which  came   was    too 
small  to  carry  it.     And  yet  even  that  which   ,  / 
the  Alexandrians  saw  when  they  came  is   of  1/ 
small  size.     For  I  had  prepared  some  that  is   / 
much  larger  for  you,  which  has  not  yet  been 
conveyed  to  the   Roman   city :    for  I  waited 
for  it  to  be  conveyed  when  the  Alexandrian 
ship   should  arrive ;    and  it  has  remained  in 
the  place  wdiere  it  was  felled. 

May  Almighty  God  long  guard  your  life 
for  the  edification  of  Holy  Church,  and  in- 
spire you  to  pray  earae.-.tly  for  me  ;  that,  being 
pressed  down  by  my  own  sins,  I  may  be  lifted 
up  before  Almighty  God  by  your  prayers. 

EPISTLE  XLII. 
To  EusEBius,  Archbishop  of  Thessa- 

LONICA. 

Gregory  to  Eusebius,  &c. 

If,  most  dear  brother,  we  consider  atten- 
tively how  great  is  the  excellence  of  peace, 
we  shall  recognize  with  what  earnestness  it 
should  be  cultivated  by  us.  For  indeed  our 
Lord  and  Redeemer  vouchsafed  to  leave  and 
give  it  as  a  great  boon  to  His  disciples,  that 
He  might  thereby  make  those  who  were  united 
to  Him  in  firmness  of  faith  His  associates  in 
loving  participation  with  Himself.  For  it  is 
written,  Blessed  are  the  peacemakers,  for  they 
shall  be  called  the  children  of  6'^i^(Matth.  v.  9). 
Whosoever,  then,  desires  to  be  the  father's 
heir,  let  him,  by  keeping  peace,  not  refuse 
to  be  his  child.  For  he  who  gives  place  to 
discord  surely  makes  himself  to  be  without 
lot  in  so  great  a  gift.  Seeing  then  that  by 
the  mercy  of  God  the  purity  of  thy  faith  has 
been  declared  to  us,  as  was  meet,  with  catholic 
rectitude,  we  are  taken  up  with  great  surprise 
that  thou  shouldest  suffer  those  whom  thou 
knowest  to  believe  well  and  to  think  aright 
to  be  needlessly  scandalised  by  the  fault  of 
certain  persons,  so  that  the  reputation  of  thy 
Fraternity  is  clouded  by  the  guilt  of  others. 
For  how  can  one  avoid  suspicion  of  error  who 
extends  sufferance  to  them  that  are  in  error? 
Or  what  estimate  of  himself  can  he  expect, 
if  he  provides  not  for  purging  by  open  satis- 
faction what  fervour  of  faith  requires  to  be 
purged  ? 

For  indeed  it  is  said  that  Luke  thy  pres- 
byter and  Peter  refuse  to  receive  the  Chal- 
cedonian  synod,  and  that  on  this  account  the 
hearts  of  thy  orthodox  children  are  perturbed 


50 


EPISTLES   OF   ST.  GREGORY  THE   GREAT. 


with  no  slight  offence  9.  And,  since  their  zeal 
is  not  only  to  be  praised  but  also  to  be 
altogether  cherished,  we  exhort  that  the  care 
of  thy  Fraternity  hesitate  not  to  investigate 
the  matter  \yith  all  activity  and  solicitude. 
And,  if  those  persons  should  be  found  innocent 
of  that  pravity,  remove  offence  from  the  minds 
of  thy  children  by  giving  them  satisfaction, 
and  among  all  heresies  anathematise  especially 
Severus  and  Nestorius,  so  that  purification 
may  engender  charity  among  those  with  whom 
a  sinister  suspicion  concerning  those  heretics 
has,  out  of  love  of  the  faith,  produced  dissen- 
sion ;  and  that  one  feeUng  of  concord  may 
salubriously  knit  together  those  whom  a  pure 
and  single  confession  of  catholic  truth  unites. 
Nor  let  the  doubters  be  thought  unworthy 
of  satisfaction,  since  we  are  instructed  by  the 
Divine  voice,  Despise  not  one  of  these  zci/io  are 
the  least  {M.a.\.th..  xxviii.  i8).  Whoso,  then,  de- 
sires not  that  he  who  instructs  tis  should  be 
despised,  let  him  not  reject  the  words  of  the 
instructor  ;  since  he  also  of  whom  our  Re- 
deemer testified  that  he  was  a  vessel  of 
election  unto  Himself  admonishes  us  to  keep 
the  unity  of  the  Spirit  in  the  bond  of  peace 
(Ephes.  iv.).  Hence  whosoever  refuses  not  to 
be  held  by  this  bond  of  salvation,  let  him 
study  the  things  that  make  for  peace,  and 
afford  no  place  for  the  foe ;  so  that,  having 
been  enabled  to  advance  by  the  fierce  dis- 
sension of  brethren,  he  may  be  more  stoutly 
trampled  on,  when  unity  is  established. 

If  however,  as  we  do  not  expect,  they 
should  be  found  to  be  wounded  by  the  dart 
of  this  error,  the  cure  of  ecclesiastical  exhor- 
tation must  be  applied  to  them,  so  that  they 
may  either  remam  among  the  Lord's  sheep 
if  healed,  or  be  cut  off  from  the  unity  of  the 
ecclesiastical  body ;  to  the  end  that  from 
a  slight  loss  there  may  be  a  great  gain,  and 
that  the  removal  of  a  part  may  make  the 
whole  body  free.  For  it  is  the  care  also  of 
a  provident  shepherd  not  to  delay  casting  out 
from  consort  with  his  sound  sheep  a  sickly 
one  that  admits  not  of  cure,  lest  it  should 
contaminate  others  with  the  taint  of  its  sick- 
ness, knowing  that  he  cannot  preserve  the 
soundness  of  the  rest  but  by  the  ejection  of 
this  one.  Accordingly  1  once  more  warn  you 
in  brotherly  charity  to  investigate  this  matter 
with  the  utmost  vigilance,  and  to  observe 
what  we  have  written  with  the  ulmost  care, 
lest  by  consort  with  others  you  should  make 
the  right  faith  which  you  hold  doubtful.     For 


9  Those  who  refused  to  accept  the  condemnation  of  "The 
Three  Chapters"  by  the  fifth  council  alleged  that  it  contravened 
the  Council  of  Chalcedon.  It  may  be  that  the  persons  referred  to 
here,  in  their  defence  of  what  had  been  decreed  in  the  fifth 
council,  had  seemed  to  admit  that  it  did  contravene  the  fourth, 
which  they  consequently  were  supposed  to  reject. 


he  who  does  not  correct  things  that  should  be 
cut  off  commits  them.  Wherefore  you  must 
take  thought  with  great  solicitude  and  with 
great  provision  in  all  ways,  that  the  persons 
of  those  men  be  not  an  offence  to  others,  or 
common  opinion  injurious  to  you ;  that  so 
a  shepherd's  gains  may  accrue  to  your  Fra- 
ternity from  the  sheep  committed  to  you  all 
the  more  as  both  sincere  love  and  approved 
care  shall  have  made  you  solicitous  for  their 
custody. 

EPISTLE    LXIL 
To  THE  Neapolitans. 

Gregory  to  the  clergy  and  noble  citizens  of 
Naples. 

it  is  not  a  new  thing,  nor  is  it  reprehensible, 
that  in  the  election  of  a  bishop  the  votes  of 
the  people  should  be  divided  between  two 
parties  :  but  it  is  a  serious  matter  when  in 
cases  of  this  kind  the  election  goes  not  by 
judgment,  but  by  favour  only.  For  before 
your  letter  reached  us  we  had  learnt  from  the 
report  of  certain  persons  that  the  deacon 
John,  who  has  been  elected  by  the  other 
party,  has  a  little  daughter.  Hence,  if  they  had 
had  a  mind  to  attend  to  reason,  neither  would 
others  have  elected  him  nor  would  he  have 
consented.  For  what  presumption  must  his 
be  who  dares  to  approach  the  episcopate  while 
convicted  by  the  evidence  of  the  little  girl,  of 
not  having  had  long  control  over  his  own  body  ! 
Moreover,  Peter  the  deacon,  who  you  say  has 
been  elected  by  you,  is,  according  to  what  is 
said,  quite  without  astuteness.  And  you  know 
that  at  the  present  time  the  person  to  be 
constituted  in  the  highest  place  of  government, 
should  be  one  who  knows  how  to  be  careful,  not 
only  for  the  salvation  of  souls,  but  also  with  re- 
gard to  the  external  advantage  and  safeguard 
of  his  subjects.  But  know  ye  turtiier  that  it  has 
come  to  our  ears  concerning  him,  that  he  has 
given  money  on  usury ;  which  thing  you  ought 
to  enquire  into  thoroughly,  and,  if  it  is  so, 
elect  another,  and  without  delay  hold  your- 
selves aloof  from  a  person  of  this  kind.  For 
we  will  on  no  account  lay  hands  on  lovers  oi 
usury.  If,  however,  ai^er  accurate  enquiry 
made,  this  should  prove  to,  be  folse  (since  his 
person  is  unknown  to'^'ivs,  and  we  know  not 
whether  what  has  bee"n  reported  to  us  of  his 
simplicity  be  true),  he  must  needs  come  to  us 
with  your  decree  in  his.»iavour,  that,  having 
made  careful  enquiry  into  his  life  and  manners, 
we  may  at  the  same  time  become  ac(]uainted 
with  his  intelligence  ;  and  thus,  in  case  of  his 
satisfying  this  enquiry,  we  may  in  him,  with 
the  Lord's  helj),  fulfil  your  desires.  Further, 
let  it  be  your  care  to  look  out  also  for  anotiie:' 


EPISTLE   LXIII. 


51 


person  wlio  may  be  suitable,  so  that,  if  this  one 
should  by  any  chance  appear  unfit  for  appoint- 
ment to  this  order,  there  may  be  some  one 
else  to  whom  you  may  transfer  your  choice. 
For  it  will  be  a  serious  disgrace  to  your  clergy, 
in  case  of  this  man  by  any  chance  not  being 
approved,  if  they  should  say  that  they  have 
no  one  else  fit  to  be  elected. 

EPISTLE  LXIII. 
To  DoMiNicus,  Bishop  of  Carthage. 

Gregory  to  Dominicus,  &c. 

We  have  already  learnt  what  great  pestilence 
has  invaded  the  African  parts ;  and,  inasmuch 
as  neither  is  Italy  free  from  such  aftliction, 
doubled  are  the  groans  of  our  sorrows.  But 
amid  these  evils  and  other  innumerable  calam- 
ities our  heart,  dearest  brother,  would  fail  from 
desperate  distress,  had  not  the  Lord's  voice 
fortified  our  weakness  beforehand.  For  long 
ago  to  the  faithful  the  trumpet  of  the  Gospel 
lesson  sounded,  warning  them  that  at  the  ap- 
l)roach  of  the  end  of  the  world  wars  and  many 
other  things,  which,  as  you  know,  are  now 
feared,  would  come  to  pass  (Matth.  xxiv. ; 
Luke  xxi.).  We  ought  not,  then,  to  be  too 
much  afflicted  in  suffering  things  that  we 
knew  of  beforehand,  as  though  they  had  been 
unknown.  Frequently  also,  in  our  considera- 
tion of  another's  death,  the  kind  of  death  may 
be  an  alleviation.  For  what  manglings,  what 
cruelties  have  we  seen,  where  death  was  the 
only  remedy,  and  life  was  a  torment !  Did  not 
David,  when  a  choice  of  deaths  was  offered 
him,  refuse  famine  or  the  sword,  and  choose 
that  his  people  should  fall  under  the  hand  of 
God  ?  Gather  ye  from  this  how  great  favour  is 
granted  to  such  as  perish  under  Divine  smiting, 
since  they  die  by  the  call  that  was  offered  to 
the  holy  prophet  for  a  boon.  Wherefore  let  us 
return  thanks  to  our  Creator  in  all  adversities, 
and,  trusting  in  His  mercy,  bear  all  things 
patiently,  since  we  suffer  much  less  than  we 
deserve.  Since,  however,  we  are  so  scourged 
temporally  that  we  may  not  be  left  without 
the  consolation  of  life  eternal,   it   is  needful 


(since  we  are  not  ignorant,  through  the  an- 
nouncements of  these  signs,  that  the  Judge 
Who  is  to  come  is  at  hand)  that  we  should  so 
much  the  more,  by  zeal  for  good  works  and  the 
wailing  of  penitence,  make  secure  our  accounts 
which  we  shall  have  to  submit  to  His  scrutiny ; 
so  that  such  great  smitings  may  be  to  us, 
by  the  favour  of  His  grace,  not  the  begin- 
ning of  damnation,  but  a  purgation  for  our 
good. 

Since,  however,  the  nature  of  our  infirmity 
is  such  that  we  cannot  but  grieve  for  those 
who  pass  away,  let  the  teaching  of  your 
Fraternity  be  a  ccmsolation  to  the  afflicted. 
Instil  into  them  that  the  good  things  which 
are  promised  will  remain  with  them  ;  so  that, 
strengthened  by  a  most  sure  hope,  they  may 
learn  not  to  grieve  for  the  loss  of  temporal 
things  in  comparison  with  the  gift  to  come. 
Let  your  tongue,  as  indeed  we  believe  it  does, 
restiain  them  more  and  more  from  the  per- 
petration of  evil  deeds ;  let  it  announce  the 
rewards  of  the  good,  the  punishments  of  the 
bad,  so  that  those  who  have  little  love  for 
good  things  may  at  least  be  greatly  afraid 
of  bad  things,  and  keep  themselves  from  the 
things  which  must  be  punished.  For  to  com- 
mit things  worthy  of  scourges  when  placed  in 
the  midst  of  scourges  is  to  be  peculiarly  proud 
against  the  smiter,  and  provokes  the  incensed 
one  to  fiercer  anger.  And  it  is  a  prime  kind 
of  madness  for  any  one  to  be  unwilling  to 
desist  justly  from  his  own  evil,  and  to  wish 
God  to  cease  unjustly  from  His  vengeance. 
But,  since  in  all  this  there  is  need  of  Divine 
help,  let  us,  beloved  brother,  with  united 
prayers  implore  the  clemency  of  Almighty 
God,  that  He  would  both  grant  unto  us  thus 
to  acquit  ourselves  worthily,  and  mercifully 
stir  the  hearts  of  the  people  to  perform  such 
things ;  to  the  end  that,  while  we  order  our 
actions  wholesomely  in  His  fear,  we  may  be 
counted  worthy  botii  to  be  delivered  from 
impenuing  evils,  and,  by  the  leading  of  His 
grace,  without  which  we  can  do  nothing,  to 
come  to  supernal  joys. 

The  month  of  August,  Indiction  3. 


X  2 


BOOK    XI. 


EPISTLE  I. 

To  John,  Abbot. 

Gregory  to  John,  Abbot  of  Mount  Sina '. 

The  Epistle  of  thy  HumiUty  testifies  to  the 
liohness  of  thy  hfe ;  whence  we  give  great 
thanks  to  Almiglity  God,  for  that  we  know 
that  there  are  still  some  to  pray  for  our  sins. 
For  we,  under  the  colour  of  ecclesiastical 
government,  are  tossed  in  the  billows  of  this 
world,  which  frequently  overwhelm  us.  But 
by  the  protecting  hand  of  heavenly  grace  we 
are  raised  up  again  from  the  deep.  Do  you, 
then,  who  lead  a  tranquil  life  in  the  so  great 
serenity  of  your  rest,  and  stand  as  it  were  safe 
on  the  shore,  extend  the  hand  of  your  prayer 
to  us  who  are  on  our  voyage,  or  rather  who 
are  suffering  shipwreck,  and  with  all  the  sup- 
plications in  your  power  help  us  as  we  strive 
to  reach  the  land  of  the  living,  so  that  not 
only  for  your  own  life,  but  also  for  our  rescue, 
you  may  have  reward  for  ever.  May  the  Holy 
Trinity  protect  thy  Love  with  the  right  hand 
of  Its  protection,  and  grant  unto  thee  in  Its 
sight,  by  praying,  by  admonishing,  by  shewing 
example  of  good  work,  to  feed  the  flock  com- 
mitted to  thee,  that  so  thou  mayest  be  able  to 
reach  the  pastures  of  eternal  life  with  the 
flock  itself  which  thou  feedest.  For  it  is 
written,  My  sheep  shall  come  and  shall  find 
pastures  (John  x.  27).  And  these  pastures  in 
truth  we  find,  when,  freed  from  the  winter  of 
this  life,  we  are  satisfied  with  the  greenness  of 
eternal  life,  as  of  a  new  Spring. 

We  have  learnt  from  the  report  of  our  son 
Simplicius  that  there  is  a  want  of  beds  and 
bedding  in  the  Gerontocovmim  ^,  which  has  been 
constructed  by  one  Isaurus  there.  Wherefore 
we    have    sent   15   cloaks,   30   rachance^,  and 


I  No  doubt  the  John  called  Clhimcus,  Scholasticus,  and 
Sinaita,  commemorated  as  a  saint  on  30  March.  Having  entered 
the  monastery  of  Mount  Sinai  at  the  age  oi'  16,  he  is  said  to  have 
retired  thence  to  live  the  life  of  an  anclioret,  to  have  been  elected 
abbot  at  the  age  of  75,  to  have  again  after  a  time  retired  into 
solitude,  and  to  have  died  early  in  the  7th  century.  While  abbot, 
he  wrote  a  work  called  Scala  (xAl/naj)  Paradisi,  vi^hence  his 
name  of  Climacus.  The  monastery  on  Mount  Sinai  was  a  place 
to  which  pilgrimages  were  made.     Cf.  IV.  46. 

*  Properly  a  hospital  for  aged  persons. 

3  The  meaning  of  the  word  rachana,  racana,  or  rackina,  is 
uncertain.  It  occurs  again  in  XI.  78,  where  Barbara  and  Anto- 
nina,  two  young  ladies  at  Constantinople,  are  thanked  tor  a  pre- 
sent of  two  racance,  which  they  had  alleged  to  be  of  their  own 


15  beds.  We  have  also  given  money  for  the 
purchase  of  mattresses  and  for  their  transport, 
which  we  beg  thy  Love  not  to  disdain,  but  to 
supply  them  to  the  place  for  which  they  have 
been  sent.  Given  on  the  day  of  the  Kalends 
of  September,  Indiction  4. 

EPISTLE   XII. 
To  CoNON,  Abbot  of  Lirinus  {Lerins). 

Gregory  to  Conon,  Abbot  of  the  Monastery 
of  Lirinus  *. 

The  carefulness  of  persons  in  authority  is 
the  safeguard  of  subjects,  since  one  who 
watches  over  what  is  entrusted  to  him  avoids 
the  snares  of  the  enemy.  But  how  skilful  thou 
art  in  ruling  the  brethren,  and  how  earnestly 
watchful  in  keeping  guard  over  them,  we  have 
learnt  from  the  report  of  our  most  reverend 
brother  and  fellow-bishop  Mennas  s.  And  as 
our  hearing  of  the  unwary  remissness  of  thy 
predecessor  often  saddened  us,  so  the  careful- 
ness of  thy  foresight  gladdens  us,  since  there 
is  no  doubt  that  the  safeguard  of  thy  earnest- 
ness is  of  profit  for  reward  to  thee,  and  for 
example  to  do  good  to  others. 

But,  since  the  more  our  adversary  knows 
himself  to  be  guarded  against  on  all  sides,  the 
more  he  seeks  to  break  in  by  hidden  ways, 
and  strives  with  cunning  art  to  overthrow  his 
opponent,  let  the  watchfulness  of  thy  Love 
ever  kindle  itself  to  more  ardent  care ;  and  so, 
with  God's  help,  fortify  all  beforehand,  that 
the  ravening  wolf,  running  about  hither  and 
thither,  may  have  no  place  for  entering  among 
the  Lord's  sheep.  Be  it  then  thine  earnest 
endeavour,  the  grace  of  our  Redeemer  aiding 
thee,  to  prohibit  and  in  all  ways  guard  those 
who  are  committed  to  thee  from  gluttony, 
from  pride,  from  avarice,  from  idle  speaking, 
and  from  all  uncleanness;  that  by  so  much 
the  greater  reward  may  accrue  to  thee  from 
the  government  committed  to  thee  as  thy  sub- 
jects, through  thy  vigilance,  shall  be  con- 
querors against  the  iniquities  of  the  adversary. 


workmanship.      It  is  usually  supposed  to  mean  some  wooUer 
article  of  dress,  worn  by  monks.     Others  understand  blankets. 

4  See  VI.  56,  note  7.     The  abbot  Stephen,  addressed  in  that 
letter,  was  probably  the  predecessor  ot  Conon. 

5  He  was  bishop  of  Telona  (7V«/fl«).     See  XI.  58. 


EPISTLE   XIII. 


53 


Wherefore  let  the  good  feel  thee  sweet, 
the  bad  a  corrector.  And  even  in  correc- 
tion know  thou  that  this  order  should  be  ob- 
served, that  thou  shouldest  love  persons  and 
visit  faults  ;  lest,  if  thou  sliouldest  perchance 
be  disposed  to  act  otherwise,  correction  should 
pass  into  cruelty,  and  thou  shouldest  destroy 
those  whom  thou  desirest  to  amend.  For  thou 
oughtest  so  to  cut  away  a  sore  as  not  to  run 
the  risk  of  ulcerating  what  is  sound ;  lest,  if 
thou  press  in  the  steel  more  than  the  case 
requires,  thou  injure  him  whom  thou  art  in 
haste  to  benefit.  For  let  thy  very  sweetness 
be  wary,  not  remiss  ;  and  let  thy  correction  be 
loving,  not  severe.  But  let  the  one  be  so  sea- 
soned by  the  other  that  both  the  good  may 
have,  in  loving,  something  to  beware  of,  and 
the  bad,  in  fearing,  something  to  love. 

Attend  carefully  to  these  things,  most  be- 
loved son ;  earnesdy  observe  them  ;  that,  when 
through  such  management  thou  shalt  have 
given  back  safe  to  God  those  whom  thou  hast 
received  from  Him,  thou  mayest  be  counted 
worthy  in  the  day  of  eternal  retribution  to  hear 
Him  say,  JVe//  done,  thou  good  a?td  faithful  ser- 
vant :  because  thou  hast  been  faithful  in  a  few 
things,  I  will  set  thee  over  many  things :  enter 
into  the  joy  of  thy  Lord  (Luke  xix.  17).  Fur- 
ther, we  desire  that  our  son  Columbus  the 
presbyter,  who  is  commended  to  thy  Charity 
by  his  own  merits,  may  advance  in  thy  love 
from  our  commendation  also. 

EPISTLE   XIII. 

To  Serenus,  Bishop  of  Massilia 

{Marseilles)  ^. 

Gregory  to  Serenus,  &c. 

The  beginning  of  thy  letter  so  shewed  thee 
to  have  in  thee  the  good  will  that  befits  a 
priest  as  to  cause  us  increased  joy  in  thy 
Fraternity.  But  its  conclusion  was  so  at 
variance  with  its  commencement  that  such 
an  epistle  might  be  attributed,  not  to  one, 
but  to  different,  minds.  Nay,  from  thy  very 
doubts  about  the  epistle  which  we  sent  to  thee 
it  appears  how  inconsiderate  thou  art.  For, 
hadst  thou  paid  diUgent  attention  to  the  ad- 
monition which  in  brotherly  love  we  gave  thee, 
not  only  wouldest  thou  not  have  doubted,  but 
have  perceived  what  in  priestly  seriousness  it 
was  thy  duty  to  do.     For  Cyriacus  ?,  formerly 


6  Other  epistles  to  Serenus  of  Marseilles  are  VI.  52,  IX.  105, 
XI.  58.  In  IX.  105  he  had  already  been  reproved  for  his  in- 
considerate zeal  in  breaking  pictures  of  saints,  which  is  the  main 
s.ibjcct  of  the  present  letter.  His  reply  to  the  former  letter, 
01  which  he  had  affected  to  suspect  the  genuineness,  seems  to 
have  called  forth  this  longer  and  severer  admonition. 

7  Cyriacus,  once  abbot  of  Gregory's  own  monastery  of  St. 
Andrew  on  the  Coelian  at  Rome,  is  tiained  in  the  former  epistle 
to  bereniis  (IX.  105)  as  its  bearer.  As  to  the  cause  01"  his  being 
sent  at  that  time  into  Gaul,  see  notes  to  IX.  105,  and  IX.  109. 


abbot,  who  was  the  bearer  of  our  letter,  was 
not  a  man  of  such  training  and  erudition  as  to 
dare,  as  thou  supposest,  to  make  up  another, 
nor  for  thee  to  entertain  this  suspicion  of  false- 
ness against  his  character.  But,  while  putting 
aside  consideration  of  our  wholesome  admoni- 
tions, thou  hast  come  to  be  culpable,  not  only 
in  thy  deeds,  but  in  thy  questionings  also. 
For  indeed  it  had  been  reported  to  us  that, 
inflamed  with  inconsiderate  zeal,  thou  hadst 
broken  images  of  saints,  as  though  under  the 
plea  that  they  ought  not  to  be  adored^. 
And  indeed  in  that  thou  forbadest  them  to  be 
adored,  we  altogether  praise  thee ;  but  we 
blame  thee  for  having  broken  them.  Say, 
brother,  what  priest  has  ever  been  heard  of  as 
doing  what  thou  hast  done  ?  If  nothing  else, 
should  not  even  this  thought  have  restrained 
thee,  so  as  not  to  despise  other  brethren,  sup- 
posing thyself  only  to  be  holy  and  wise?  For 
to  adore  a  picture  is  one  thing,  but  to  learn 
through  the  story  of  a  picture  what  is  to  be 
adored  is  another.  For  what  writing  presents 
to  readers,  this  a  picture  presents  to  the  un- 
learned who  behold,  since  in  it  even  the 
ignorant  see  what  they  ought  to  follow ;  in  it 
the  illiterate  read.  Hence,  and  chiefly  to  the 
nations  5,  a  picture  is  instead  of  reading.  And 
this  ought  to  have  been  attended  to  especially 
by  thee  who  livest  among  the  nations,  lest, 
while  inflamed  inconsiderately  by  a  right  zeal, 
thou  shouldest  breed  offence  to  savage  minds. 
And,  seeing  that  antiquity  has  not  without 
reason  admitted  the  histories  of  saints  to  be 
painted  in  venerable  places,  if  thou  hadst 
seasoned  zeal  with  discretion,  thou  mightest 
undoubtedly  have  obtained  what  thou  wert 
aiming  at,  and  not  scattered  the  collected 
flock,  but  rather  gathered  together  a  scattered 
one  ;  that  so  the  deserved  renown  of  a  shep- 
herd might  have  distinguished  thee,  instead 
of  the  blame  of  being  a  scatterer  lying  upon 
thee.  But  from  having  acted  inconsi^ierately 
on  the  impulse  of  thy  feelings  thou  art  said  to 
have  so  offended  thy  children  that  the  greatest 
part  of  them  have  suspended  themselves  from 
thy  communion.  When,  then,  wilt  thou  bring 
wandering  sheep  to  the  Lord's  fold,  not  being 
able  to  retain  those  thou  hast  ?  Henceforth 
we  exhort  thee  that  thou  study  even  now  to 
be  careful,  and  restrain  thyself  from  this  pre- 
sumption, and  make  haste,  with  fatherly  sweet- 
ness, with  all  endeavour,  with  all  earnestness, 
to  recall  to  thyself  the  minds  of  those  whom 
thou  findest  to  be  disjoined  from  thee. 

For  the  dispersed  children  of  the  Church 


8  See  IX.  105. 

9  Ceiitibus.  The  term  genies  was  used  not  only  to  denote 
Gentiles  as  usually  understood,  and  pagan  races  as  distinct  from 
Chiistians,  but  also  nations  outside  the  Roman  republic. 


I 


54 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


must  be  called  togetlier,  and  it  must  be  shewn 
then  by  testimonies  of  sacred  Scripture  that  it 
is  tiot  lawful  for  anylhinf^  made  with  hands  to 
be  adored,  since  it  is  written,  Thou  shalt  adore 
the  Lord  thy  God,  and  him  only  shalt  serve 
(Luke  iv.  8).  And  then,  with  regard  to  the 
pictorial  representations  whicli  had  been  made 
for  the  edification  of  an  unlearned  people  in 
order  that,  though  ignorant  of  letters,  they 
might  by  turning  their  eyes  to  the  story  itself 
learn  what  had  been  done,  it  must  be  added 
that,  because  thou  hadst  seen  these  come  to  be 
adored,  thou  hadst  been  so  moved  as  to  order 
them  to  be  broken.  And  it  must  be  said  to 
them,  If  for  this  instruction  for  which  images 
were  anciently  made  you  wish  to  have  them 
in  the  church,  I  permit  them  by  all  means 
both  to  be  made  and  to  be  had.  And  explain 
to  them  that  it  was  not  the  sight  itself  of  the 
story  which  the  picture  was  hanging  to  attest 
that  displeased  thee,  but  the  adoration  which 
had  been  improperly  paid  to  the  pictures. 
And  with  such  words  appease  thou  their 
minds  ;  recall  them  to  agreement  with  thee 
And  if  any  one  should  wish  to  make  images, 
by  no  means  prohibit  him,  but  by  all  means 
forbid  the  adoration  of  images.  But  let  thy 
Fraternity  carefully  admonish  them  that  from 
the  sight  of  the  event  portrayed  they  should 
catch  the  ardour  of  compunction,  and  bow 
themselves  down  in  adoration  of  the  One  Al- 
mighty Holy  Trinity. 

Now  we  say  all  this  in  our  love  of  Holy 
Church,  and  of  thy  Fraternity.  Be  not  then 
shaken,  in  consequence  of  my  rebuke,  in  the 
zeal  of  upiightness,  but  rather  be  helped  in 
the  earnestness  of  thy  pious  administration. 

Furthermore,  it  has  come  to  our  ears  that 
thy  Love  gladly  receives  bad  men  into  its 
society ;  so  much  so  as  to  have  as  a  familiar 
friend  a  certain  presbyter  who,  after  having 
fallen,  is  said  to  live  still  in  the  pollution  of 
his  iniquity  '.  This  indeed  we  do  not  entirely 
believe,  since  he  that  receives  such  a  one  does 
not  correct  wickedness,  but  rather  appears  to 
give  licence  to  others  to  perpetrate  the  like 
things.  But,  lest  haply  by  any  subornation  or 
dissimulation  he  should  prevail  on  thee  to  re- 
ceive him  and  keep  him  still  in  favour,  it 
becomes  thee  not  only  to  drive  him  further 
from  thee,  but  also  in  all  ways  to  cut  away  his 
excesses  with  priestly  zeal.  But  as  to  others 
who  are  reported  to  be  bad,  study  to  restrain 
them  from  their  badness  by  fatherly  exhorta- 
tion, and  to  recall  them  to  the  way  of  rectitude. 
But,  if  (which  God  forbid)  you  seem  not  to 


'  Cf.  Kp.  LV,  in  this  book  to  Virgilius  of  Aries,  the  metro- 
politan of  Serenus,  in  which  this  laxity  on  the  part  ot  the  latter  is 
alluded  to. 


profit  them  at  all  by  salutary  admonition,  these 
also  thou  wilt  take  care  to  cast  off  far  from 
thee,  lest,  from  their  being  received,  their  evil 
doings  should  seem  not  at  all  to  displease  thee, 
and  lest  not  only  they  themselves  should  re- 
main unamended,  but  others  also  should  be 
corrupted  in  consequence  of  thy  reception  of 
them.  And  consider  how  execrable  it  is  be- 
fore men,  and  how  perilous  before  the  eyes 
of  God,  if  vices  should  seem  to  be  nurtured 
through  him  whose  duty  it  is  to  punish  crimes. 
Attend  therefore  to  these  things  diligently, 
most  beloved  brother ;  and  study  so  to  act  as 
both  wholesomely  to  correct  the  bad  and  to 
avoid  breeding  offence  in  the  minds  of  thy 
children  by  associating  with  evil  men. 

EPISTLE    XXV. 

To  Januarius,  Bishop  of  Caralis 
( Cagliari  '^). 

Gregory  to  Januarius,  &c. 

Know  ye  that  your  Fraternity's  solicitude 
has  pleased  us,  in  that  you  have  evinced,  as 
was  right,  pastoral  vigilance  for  the  guardian- 
ship of  souls.  For  indeed  it  has  been  reported 
to  us  that  you  have  forbidden  a  monastery  to 
be  founded  in  the  house  of  the  late  Epiphanius, 
a  reader  of  your  Church,  in  accordance  with 
his  will,  for  this  reason  ;  lest,  seeing  that  this 
house  was  adjacent  to  a  monastery  of  hand- 
maidens of  God  3,  deception  of  souls  should 
thence  ensue.  And  we  praised  you  greatly 
tor  guarding,  as  became  you,  by  suitable  fore- 
sight against  the  snares  of  the  ancient  foe. 
But,  since  we  have  been  informed  that  the 
religious  lady  Pompeiana  is  desirous  of  taking 
away  the  handmaidens  of  God  from  this  same 
monastery,  and  restoring  them  to  their  own 
monasteries  whence  they  had  been  taken,  and 
establishing  there  a  congregation  of  monks,  it 
is  necessary  that  if  this  be  accomplished,  the 
disposition  of  the  deceased  should  in  all  re- 
spects be  adhered  to.  But,  if  this  should  not 
be  done,  that  the  will  of  the  testator  may  not 
seem  to  be  entirely  frustrated,  we  will  t'nat — 
inasmuch  as  the  monastery  of  the  late  abbot 
Urban,  situated  outside  the  city  of  Caralis,  is 
said  to  be  left  so  destitute  that  not  even  one 
monk  remains  there — we  will,  I  say,  that  John, 
whom  the  said  Epiphanius  appointed  to  be 
abbot  in  the  monastery  which,  as  has  been 
said,  he  had  determined  should  be  founded  in 
his  house,  be  ordained  abbot  {i.e.  of  the  late 
Urkin's  monastery),  provided  only  that  there 
be  no  impediment  against  him. 

And  let  the  relics  which  were  to  have  been 
deposited  in  the  house  of  the  aforesaid  Epi- 


=  See  I.  62,  and  /t^. 


3  See  I.  48 


EPISTLE    XXVIII. 


55 


phaniiis  be  deposited  there,  and  let  whatever 
the  same  Epiphanius  had  contributed  for  the 
intended  monastery  in  his  own  house  be  in  all 
ways  applied  to  the  other  ;  that  so,  even  though 
for  safeguard,  as  above  written,  his  will  is  not 
carried  out  with  regard  to  the  place,  the  benefit 
intended  may  nevertheless  be  preserved  in- 
violate. And  indeed  let  your  Fraternity,  to- 
gether with  the  guardian  {defaisore)  Vitalis, 
arrange  all  this,  and  endeavour  to  order  it  so 
advantageously  that  you  may  have  your  reward, 
as  for  your  praiseworthy  prohibition,  so  also 
for  your  good  settlement  of  the  case.  Lastly, 
though  it  may  be  superfluous  to  commend  this 
monastery  to  your  Fraternity,  yet  we  abund- 
antly exhort  you  that,  as  becomes  you,  with 
due  regard  to  justice,  you  hold  it  as  com- 
mended to  you  4. 

EPISTLE    XXVIII. 

To  Augustine,  Bishop  of  the  Angli  s, 

Gregory  to  Augustine,  &c. 

Glory  to  God  in  the  highest,  and  on  earth 
peace  to  men  of  good  7vill  (iMke  ii.  14) ;  because 
a  grain  of  wheat,  falling  into  the  earth,  has 
died,  that  it  might  not  reign  in  heaven  alone ; 
even  He  by  whose  death  we  live,  by  whose 
weakness  we  are  made  strong,  by  whose  suffer- 
ing we  are  rescued  from  suffering,  through 
whose  love  we  seek  in  Britain  for  brethren 
whom  we  knew  not,  by  whose  gift  we  find 
those  whom  without  knowing  them  we  sought. 
But  who  can  describe  what  great  joy  sprung 
up  here  in  the  hearts  of  all  the  taithful,  for 
that  the  nation  of  the  Angli  through  the  oper- 
ation of  the  grace  of  Almighty  Got!  and  the 
labour  of  thy  Fraternity  has  cast  away  the 
darkness  of  error,  and  been  suffused  with  the 
light  of  holy  faith;  that  with  most  sound 
mind  it  now  tramples  on  the  idols  which  it 
formerly  crouched  before  in  insane  fear ;  that 
it  falls  down  with  pure  heart  before  Almighty 
God  ;  that  it  is  restrained  by  the  rules  of  holy 
preaching  from  the  lapses  of  wrong  doing; 
that  it  bows  down  in  heart  to  divine  precepts, 
that  in  understanding  it  may  be  exalted ;  that 
it  humbles  itself  even  to  the  earth  in  prayer, 
lest  in  mind  and  soul  it  should  lie  upon  the 
earth.  Whose  is  this  work  but  His  who  says. 
My   Father    worketh    hitherto,    and   I   work 


4  For  further  reference  to  the  subject  of  thi.s  letter,  see  Xn 
It  appears  tjiere  tliat  Epiplianiiis,  mentioned  in  this  letter, 


:iv.  2. 

,  .     ,  ...  ,      _ r,  had 

been  a  son-ni-hiw  of  Pompeiana.  It  appears  further  that  this 
laUy  afterwards  accused  both  the  bishop  Januarius  and  the 
aejensor  Vitalis  ot  having  unjustly  withheld  her  son-in-law's 
pious  bequest,  notwithstanding  the  admonition  contained  in  this 
letter. 


5  For  reasons  for  supposing  this  letter  to  Augustine  to  h 


(John  V.  17)?  who,  to  shew  that  He  converts 
the  world,  not  by  men's  wisdom,  but  by  His 
own  power,  chose  unlettered  men  as  His 
preachers  whom  He  sent  into  the  world  ?  And 
He  does  the  same  even  now,  having  deigned 
to  work  mighty  works  in  the  nation  of  the 
Angli  through  weak  men.  But  in  this  hea- 
venly gift,  dearest  brother,  there  is  ground, 
along  with  great  joy,  for  most  serious  fear. 
For  I  know  that  Almighty  God  has  disjilayed 
great  miracles  through  thy  Love  in  the  nation 
which  He  has  willed  to  be  chosen.  Wherefore 
thou  must  needs  rejoice  with  fear  for  this  same 
heavenly  gift,  and  tremble  in  rejoicing : — 
rejoice,  that  is,  because  the  souls  of  the  Angli 
are  drawn  by  outward  miracles  to  inward 
grace  ;  but  tremble,  lest  among  the  signs  that 
are  done  the  infirm  mind  lift  itself  up  to 
presumption  about  itself,  and  from  being 
exalted  in  honour  outwardly,  fall  inwardly 
through  vain  glory.  For  we  ought  to  remem- 
ber how,  when  the  disciples  returned  witii  joy 
from  preaching,  and  said  to  their  heavenly 
Master,  Lord^  iti  thy  name  even  the  devils  are 
subject  unto  us  (Luke  x.  17),  they  straightway 
heard.  In  this  rejoice  not ;  but  rather  rejoice 
because  your  names  are  written  in  heaven 
(lb.  V,  20).  For  they  had  set  their  minds 
on  private  and  temporal  gladness,  when  they 
rejoiced  in  the  miracles.  But  they  are  re- 
called from  private  to  common,  from  temporal 
to  eternal  gladness,  when  it  is  said  to  them, 
/;/  this  rejoice  ye,  because  your  names  are  written 
in  heaven.  For  not  all  the  elect  work 
miracles  ;  and  yet  the  names  of  all  of  them 
are  kept  enrolled  in  heaven.  For  to  the 
disciples  of  the  Truth  there  should  not  be  joy, 
save  for  that  good  which  they  have  in  common 
with  all,  and  in  which  they  have  no  end  to 
their  gladness. 

It  remains,  therefore,  dearest  brother,  that 
in  the  midst  of  the  things  which  through  the 
operation  of  God  thou  doest  outwardly,  thou 
shouldest  ever  nicely  judge  thyself  within, 
and  nicely  understand  both  what  thou  art 
thyself  and  how  great  is  the  grace  in  the 
midst  of  that  same  nation  for  the  conversion 
of  which  thou  hast  received  even  the  gift  of 
doing  signs.  And  if  at  any  time  thou  suould- 
est  remember  having  oftended  against  our 
Creator,  whether  in  tongue  or  in  deed,  ever 
recall  these  things  to  thy  memory,  that  memory 
of  guilt  may  keep  down  the  rising  glory  of  the 
heart.  And  whatsoever  thou  ma}  est  receive, 
or  hast  received,  in  the  way  of  doing  signs, 
regard  these  powers  as  not  granted  to  thyself, 
but  to  those  for  whose  salvation  they  have 
been  conferred  upon  thee. 

Further,  there  occurs  to  my  mind,  while 
I  think  on  these  things,  what  took  place  with 


EPISTLES   OF   ST.  GREGORY  THE   GREAT. 


one  servant  of  God,  even  one  eminently 
chosen.  Cerlainly  Moses,  when  he  led  God's 
people  out  of  Egyj)!,  as  thy  Fraternity  knows, 
wrought  wonderful  miracles.  Fasting  forty 
days  and  nights  in  Mount  Sina,  he  received 
the  tables  of  the  Law  ;  among  lightnings  and 
thunders,  while  all  the  people  trembled,  he 
was  attached  to  the  service  of  Almighty  God, 
being  alone  with  Him  even  in  familiar  col- 
loquy (Exod.  XXX.,  xxxi.) ;  he  opened  a  way 
through  the  Red  Sea;  he  had  a  pillar  of 
a  cloud  to  lead  him  on  his  journey  ;  to  the 
people  when  an  hungered  he  gave  manna  from 
heaven ;  flesh  to  those  who  longed  for  it 
he  supplied  in  the  wiklerness  by  a  miracle, 
even  unto  overmuch  satiety  (Exod.  xiii.,  xiv., 
xvi.).  But,  when  in  a  time  of  drought  they 
had  come  to  the  rock,  he  was  distrustful,  and 
doubted  being  able  to  draw  water  from  the 
same,  which  still  at  the  Lord's  command 
he  opened  without  fail  in  copious  streams. 
But  how  many  and  great  miracles  after  these 
he  did  during  eight  and  thirty  years  in  the 
desert  who  can  count  or  search  out  (Exod. 
xvii. ;  Num.  xx.)?  As  often  as  a  doubtful 
matter  had  troubled  his  mind,  he  resorted 
to  the  tabernacle,  and  enquired  of  the  Lord 
in  secret,  and  was  forthwith  taught  concern- 
ing it,  God  speaking  to  him  (Exod.  xxxiii. 
seq.).  When  the  Lord  was  wrath  with  the 
people,  he  appeased  Him  by  the  intervention 
of  his  prayer ;  those  who  rose  in  pride  and 
dissented  in  discord  he  engulphed  in  the  jaws 
of  the  gaping  earth ;  he  bore  down  his  enemies 
with  victories,  and  shewed  signs  to  his  own 
people.  But,  when  the  land  of  promise  had 
at  length  been  reached,  he  was  called  into  the 
mountain,  and  heard  of  the  fault  which  he 
had  committed  eight  and  thirty  years  before, 
as  I  have  said,  in  that  he  had  doubted  about 
drawing  water  f]-om  the  rock.  And  for  this 
reason  he  was  told  that  he  might  not  enter 
the  land  of  promise  (Num.  xxvii.).  Herein 
it  is  for  us  to  consider  how  formidable  is  the 
judgment  of  Almighty  God,  who  did  so  many 
signs  through  that  servant  of  His  whose  fault 
He  still  bare  in  remembrance  for  so  long 
a  time. 

Wherefore,  dearest  brother,  if  we  find  that 
even  he  whom  we  know  to  have  been  es- 
pecially chosen  by  Almighty  God  died  for 
a  fault  after  so  many  signs,  with  what  fear 
ought  we  to  tremble,  who  do  not  yet  know 
whetlier  we  are  chosen  ? 

But  what  should  I  say  of  the  miracles  of  the 
reprobate,  when  thy  Fraternity  well  knows 
what  the  Truth  says  in  the  Gospel;  Many 
shall  come  in  that  day  saying  to  me,  Lord  in 
thy  name  ive  have  prophesied^  and  in  thy  name 
have  cast  out  devils,  and  in  thy  name  have  done 


many  ivonderful  7vofks.  But  1  will  say  nnto 
them,  I  knotv  not  7vho  ye  are :  defart  from  me 
all  ye  workers  of  iiiiqiiiiy  (Matth.  vii,  22;  Luke 
xiii.  27)?  Tlie  mind,  then,  should  be  much 
kept  down  in  the  midst  of  signs  and  miracles, 
lest  haply  one  seek  therein  one's  own  glory, 
and  exult  in  private  joy  for  one's  own  exal- 
tation. For  through  signs  gains  of  souls  should 
be  sought,  and  His  glory  by  whose  power 
these  very  signs  are  done.  But  there  is  one 
sign  that  the  Lord  has  given  us  for  which  we 
may  exceedingly  rejoice,  and  acknowledge  the 
glory  of  eleccion  in  ourselves,  seeing  that  He 
says,  In  this  shall  it  be  knoivn  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another  (John 
xiii.  35).  ^Vhich  sign  the  prophet  demanded, 
when  he  said.  Make  with  me.  Lord,  a  sign  for 
good,  that  they  which  hate  me  may  see  it,  and  be 
cojtfoiindcd  [Vs.  Ixxxv.  17). 

These  things  I  say,  because  I  desire  to  abase 
the  mind  of  my  hearer  in  humility.  But  let 
thy  very  humility  have  its  confidence.  For 
I,  a  sinner,  maintain  a  most  certain  hope  that 
through  the  grace  of  our  Almighty  Greater 
and  Redeemer,  our  God  and  Lord  Jesus 
Ghrist,  thy  sins  are  already  remitted,  and  thou 
art  chosen  for  this  purpose,  that  those  of 
others  may  be  remitted  through  thee.  Nor 
will  you  have  sorrow  for  any  guilt  in  the 
future,  while  you  strive  to  cause  joy  in  heaven 
for  the  conversion  of  many,  'truly  the  same 
our  Maker  and  Redeemer,  speaking  of  the 
repentance  of  men,  says.  Verily  I  say  unio 
yon  there  will  be  joy  in  heaven  over  one  sinner 
that  repenteth,  more  than  over  ninety  and  nine 
just  persons,  which  need  no  repentance  (Luke 
XV.  7).  And  if  for  one  penitent  there  is  great 
joy  in  heaven,  of  what  kind  may  we  believe 
the  joy  to  be  for  so  large  a  people,  converted 
from  its  error,  which,  coming  to  faith,  has 
condemned  by  penitence  the  evil  things  it 
did.  In  this  joy,  then,  of  heaven  and  the 
angels  let  us  repeat  the  very  words  of  the 
angels  with  which  we  began  :  let  us  say  there- 
fore, let  us  all  say,  Glory  to  God  in  the  highest, 
and  on  earth  peace  to  men  of  good  zvill. 

EPISTLE  XXIX. 
To  Bertha,  Queen  of  the  Angli*. 

Gregory  to  Bertha,  &c. 

They  who  desire,  after  earthly  dominion,  to 
obtain  the  glory  of  a  heavenly  kingdom  ought 
to  labour  earnestly  to  bring  in  gain  to  their 
Creator,  that  they  may  be  able  to  rise  by  the 
steps  of  their  operation  to  the  things  they  long 


6  As  to  the  apparent  inference  from  this  letter  that  King 
Ethelbertof  Kent  had  not  been  convened  when  it  was  vviitten, 
and  as  to  when  it  may  have  been  sent  to  queen  Bertha,  see- 
Prolegom.,  p.  xxvi.,  note  2. 


EPISTLE   XXX. 


57 


for;   as  we  are  glad  to  know  you  do.     For 
indeed  our  most  beloved  son  Laurentius  the 
presbyter,  and  Peter  the  monk,  have  brought 
us   word    on    their  return    to   us   how    your 
Glory  has  exhibited  itself  towards  our   most 
reverend  brother  and  fellow-bishop  Augustine, 
and  how  great  succour  and  what  charily  you 
have    bestowed    upon    him.     And   we   bless 
Almighty    God,    who    has    been    mercifully 
pleased    to    reserve    the    conversion    of    the 
nation   of  the  Angli  for   your  reward.     For, 
as  through  Helena  of  illustrious  memory,  the 
mother  of  the  most  pious  Emperor  Constan 
tine,  He  kindled  the  hearts  of  the  Romans 
into  Christian  faith,  so  we  trust  that  He  works 
in  the  nation  of  the  Angli  through  the  zeal  of 
your  Glory.     And   indeed   you  ought  before 
now,   as  being  truly  a  Christian,  to  have  in- 
clined the  heart  of  our  glorious  son,  your  hus- 
band, by  the  good  influence  of  your  prudence, 
to  follow,  for  the  weal  of  his  kingdom  and  of  his 
own  soul,  the  faith  which  you  profess,  to  the 
end  that  for  him,  and  for  the  conversion  of 
the  whole  nation  through  him,  fit  retribution 
might  accrue  to  you  in  the  joys  of  heaven. 
For  seeing,  as  we  have  said,  that  your  Glory 
is  both  fortified  by  a  right  faith  and  instructed 
in  letters,  this  should  have  been  to  you  neither 
slow  of  accomplishment   nor   difficult.     And 
since,  by  the  will  of  God,  now  is  a  suitable 
time,   so   proceed,    with    the   co-operation    of 
divine  grace,  as  to  be  able  to  make  repara- 
tion with  increase  for  what  has  been  neglected. 
Wherefore  strengthen  by  continual  hortation 
the  mind  of  your  glorious  husband  in  love  of 
the  Christian  faith  ;  let  your  solicitude  infuse 
into  him  increase  of  love  for  God,   and  so 
kindle   his    heart    even   for    the   fullest   con- 
version  of  the   nation    subject   to   him    that 
both  he  may  offer,  out  of  the  zeal  of  your 
devotion,    a   great  sacrifice  to    the  Almighty 
Lord,  and  that  the  things  related  of  you  may 
both  grow  and  be  in  all  ways  proved  to  be 
;rue  :  for  your  good  deeds  are  known  not  only 
imong  the  Romans,  who  have  prayed  earnestly 
or  your  life,  but  also  through  divers  places, 
vnd  have  come  even  to  the  ears  of  the  most 
;erene   prince  at  Constantincp'e.     Hence,  as 
^reat  joy  has  been  caused  us  by  the  consola- 
ions  of  your  Christianity,  so  also  may  there 
)e  joy  in  heaven  for  your  perfected  work.     So 
icquit  yourselves  devotedly  and  with  all  your 
night  in  aid  of  our  above-named  most  reverend 
)rother  and  fellow-bishop,  and  of  the  servants 
>f  God  whom  we  have  sent  to  you,  in  the  con- 
ersion  of  your  nation  that  you  may  both  reign 
appily  here  with  our  glorious  son   your  hus- 
■and,  and  after  long  courses  of  years  may  also 
ttain  the  joys  of  the  future  life,  which  know 
o  end.     Now  we  pray  Almighty  God  that  He 


would  both  kindle  the  heart  of  your  Glory  with 
the  fire  of  Plis  grace  to  perform  what  we  have 
spoken  of,  and  grant  }ou  the  fruit  of  an 
eternal  reward  for  work  well-pleasing  to  Him. 

EPISTLE   XXX. 

To  Venantius,  Ex-Monk,  Patrician  of 

Syracuse  t. 

Gregory  to  Venantius,  &c. 

In  addressing  to  you  the  greeting  which  is 
due  I  was  intending  to  speak  of  what  I  suff"er. 
But  I  think  I  need  not  relate  to  you  what  you 
know.  For  I  am  tormented  by  pains  of  gout, 
which,  afflicting  not  dissimilarly  both  me  and 
you,  while  they  increase  upon  us  exceedingly, 
have  caused  our  life  to  decrease.  In  the  midst 
of  them  what  else  should  we  do  but  recall  our 
faults  to  mind,  and  give  thanks  to  Almighty 
God  ?  For  we  who  have  sinned  in  many 
things  from  the  pampering  of  the  flesh  are 
purged  by  the  affliction  of  the  flesh.  We  are 
to  know  also  that  present  pain,  if  it  converts 
the  mind  of  the  afflicted  one,  is  the  end  of 
preceding  guilt ;  but,  if  it  does  not  convert 
to  the  fear  of  the  Lord,  is  the  beginning  of 
pain  to  follow.  We  must  therefore  take  care, 
and  in  entire  conversion  of  heart  watch  to  the 
utmost  of  our  power  with  tears,  lest  we  pass 
from  torment  to  torments.  We  are  also  to 
consider  by  how  great  a  dispensation  of  loving- 
kindness  our  Maker  deals  with  us,  in  that  He 
continually  smites  us,  who  are  worthy  of  death, 
and  still  slays  us  not.  For  He  threatens  what 
He  will  do,  and  yet  does  it  not,  that  pains  sent 
in  advance  may  alarm  us,  and,  when  we  are 
converted  to  the  fear  of  the  strict  Judge,  may 
shield  us  from  His  animadversion  when  life  is 
over.  For  who  may  tell,  who  may  count,  how 
many,  sunk  in  their  lechery,  running  headlong 
also  in  blasphemies  and  pride,  continuing  in 
robl  eries  and  iniquities  even  to  the  day  of 
their  death,  have  so  lived  in  this  world  as 
never  to  sufi"er  even  a  headache,  but  by  a 
sudden  stroke  have  been  delivered  to  the  fires 
of  hell  ?  We,  then,  have  a  token  that  we 
are  not  forsaken,  in  that  we  are  continually 
scourged,  according  to  the  testimony  ot  Scrip- 
ture, which  says.  Whom  the  Lord  loveih  He 
chasteneth,  and  scourgeih  every  son  ivhoni  He 
receiveih  (Heb.  xii.  6).  Wherefore  under  the 
very  stripes  of  God  let  us  recall  to  mind  both 
His  gifts  and  the  losses  of  our  guilt.  Let  us 
consider  what  good  things  He  has  showered 
upon  our  ill-doing,  and  what  ill  things  we  have 


7  See  I.  34,  note  8.  It  is  significant  of  Gregory's  delicate  tact, 
that  he  does  not  in  this  letter,  when  his  triend  was  suffering, 
alhide  to  his  past  renunciation  of  monastic  lite  as  among  the  sins 
to  be  repented  of,  or  urge  him  to  return  to  it,  though"  that  the 
subject  was  still  on  his  mind  appears  from  his  letter  about  the 
same  time  to  the  Bishop  of  Syracuse  (XI.  36). 


EPISTLES   OF  ST.  GREGORY   THE   GREAT. 


committed  under  His  goodness.  Let  us  fulfil 
what  the  Lord  says  through  the  prophet,  Put 
me  in  remembrance,  that  we  may  plead  together 
(Isai.  xliii.  26).  Let  us  plead  now  in  our 
thought  with  God,  that  we  be  not  hereafter 
strictly  judged  by  God.  For  what  says  Paul  ? 
If  we  would  judge  ourselves,  we  should  not  be 
judged  of  the  Lord  (i  Cor.  xi.  31).  Whoso- 
ever, then,  would  make  haste  to  escape  the 
strictness  of  the  sentence  of  the  judgment  to 
come,  let  him,  through  the  bitterness  of  peni- 
tence, cut  off  for  himself  all  the  sweetness  of 
the  present  life.  Moreover,  whatever  gifts  of 
this  kind  there  are,  whose  gifts  are  they  but 
our  Maker's?  But  that  should  not  be  ac- 
counted a  gift  of  God  fully  to  us  which 
separates  us  through  delight  in  itself  from 
the  love  of  God  ;  lest  we  should  prefer  the 
things  given  to  the  Giver,  and  while  receiving 
good  things,  though  ourselves  evil,  we  should 
be  disjoined  from  His  fear  by  that  whereby  we 
ought  to  have  grown  in  His  fear.  Now  may 
the  Creator  of  all  things,  that  is  Almighty  God, 
pour  into  your  heart  by  the  inspiration  of  His 
Spirit  what  we  speak  to  you  of  by  letter,  and 
cleanse  you  from  all  defilements  of  sin,  and 
grant  you  the  joy  of  His  comfort  here,  and 
hereafter  eternal  rewards  with  Himself.  I 
beg  that  my  most  sweet  daughters,  the  lady 
Barbara  and  the  lady  Antonina,  be  greeted  in 
my  name. 

EPISTLE  XXXII. 

To  Marinianus,  Bishop  of  Ravenna. 

Gregory  to  Marinianus,  &c. 

When  the  bearer  of  these  presents,  Candidus 
the  abbot,  came  hither  to  ask  for  relics  (which 
have  also  been  granted),  as  much  as  I  rejoiced 
in  thy  Fraternity's  nursing  aid,  thy  Fraternity's 
care  for  me  being  therein  apparent,  so  much 
was  I  distressed  that  I  could  not  enjoy  his 
presence  as  I  wished  to  do,  seeing  that  he 
found  me  sick,  and,  when  he  departed,  left  me 
still  in  a  state  of  weakness.  For  it  is  now  a 
long  time  since  I  have  been  able  to  rise  from 
bed.  For  at  one  time  the  pain  of  gout  tor- 
ments me,  at  another  a  fire,  I  know  not  of 
what  kind,  spreads  itself  with  pain  through  my 
whole  body  ;  and  it  is  generally  the  case  that 
at  one  and  the  same  time  burning  pain  racks 
me,  and  body  and  mind  fail  me.  Further, 
what  other  great  distresses  of  sickness  beside 
what  I  have  mentioned  I  am  affected  by,  I  am 
unable  to  recount.  This  however  I  may  briefly 
say,  that  the  infection  of  a  noxious  humour  so 
drinks  me  up  that  it  is  pain  to  me  to  live,  and 
I  anxiously  look  for  death,  which  alone  I  can 
hope  for  to  relieve  my  groans.  Accordingly, 
most  holy  brother,  implore  for  me  the  com- 


passion of  divine  loving-kindness,  that  it  would 
mercifully  mitigate  towards  me  the  scourges 
of  its  smiting,  and  grant  me  patience  to  endure, 
lest  (which  God  forbid)  my  heart  break  out  into 
impatience  from  excessive  weariness,  and  the 
guilt  which  might  have  been  well  cured  through 
stripes  be  increased  by  murmuring.  Given  in 
the  month  of  February,  Indiction  4. 

EPISTLE  XXXHL 
To  Marinianus,  Bishop  of  Ravenna. 

Gregory  to  Marinianus,  &c. 

On  the  arrival  here  of  a  certain  man  of 
Ravenna,  I  was  smitten  by  most  grievous 
sorrow  for  that  he  told  me  of  thy  Fraternity 
being  sick  from  vomiting  of  blood.  On  this 
account  we  have  caused  enquiry  to  be  made 
carefully  and  severally  of  those  here  whom  we 
know  to  be  well-read  physicians,  and  have 
sent  in  writing  to  your  Holiness  their  several 
opinions  and  prescriptions.  All,  however,  pre- 
scribe before  all  else  quiet  and  silence,  which 
I  greatly  doubt  whether  thy  Fraternity  can 
have  in  thine  own  Church.  And  accordingly 
it  seems  good  to  me  that,  when  the  Church 
there  has  been  provided  for — whether  with 
such  as  may  accomplish  the  solemnities  of 
mass,  or  with  such  as  may  take  charge  of  the 
episcopate,  and  maybe  able  to  shew  hospitality 
and  hold  receptions,  or  such  as  may  superin- 
tend the  guardianship  of  monasteries— thy 
Fraternity  should  come  to  me  before  the 
summer  season,  that  I  may,  as  far  as  I  can, 
take  special  charge  of  thy  sickness,  and  keep 
thee  from  being  disturbed,  since  the  physicians 
say  that  the  summer  season  is  exceedingly 
dangerous  for  this  kind  of  sickness.  And  I 
greatly  fear  lest,  if  thou  shouldest  have  any 
cares  together  with  the  unfavourableness  of 
the  season,  there  might  be  further  risk  to  thee 
from  this  disorder.  I  too  myself  am  very 
weak,  and  it  is  in  all  respects  advantageous 
that  thou  shouldest,  with  the  favour  of  God, 
return  to  thy  Church  in  health  ;  or  certainly, 
if  thou  art  to  be  called,  that  thou  shouldest  be 
called  in  the  hands  of  thy  friends  ;  and  that 
I,  who  see  myself  to  be  very  near  death,  if 
Almighty  God  should  be  pleased  to  call  me  be- 
fore thee,  should  pass  away  in  thy  hands.  But 
if  the  circumstances  of  the  present  time  stand 
in  the  way  of  thy  coming,  Ago  ^  may  be  treated 
with,  some  small  present  being  given  him,  tiiat 
he  may  himself  send  one  of  his  people  with 
thee  as  far  as  Rome.  If,  then,  thou  feelest 
thyself    held    heavily  by   this   sickness,    and 


8  i.e.  Agilulph,  the  Lombard  king,  referred  to  as  Ago  also 
in  IV.  II.  It  was  the  Lombard  occupation  of  a  great  part  of 
Italy  at  tl  at  time  that  was  apprehended  as  kely  to  impeue 
a  journey  from  Ravenna  to  Rome. 


EPISTLE   XXXVI. 


59 


wrangest  to  come,  thou  must  come  with  few 
ittendants,  since,  wliile  thou  stayest  with  me 
,n  the  episcopal  residence  (episcopiiim),  thou 
»vilt  have  daily  attendance  from  this  Church. 

Furthermore,  I  neither  exhort  nor  admonish 
;hee,  but  straitly  charge  thee,  that  thou  by  no 
iieans  presume  to  fast,  since  the  physicians 
;ay  that  the  practice  is  very  prejudicial  to  this 
disorder;  except  that,  if  by  chance  a  great 
solemnity  demands  it,  I  concede  it  five  times 
:n  the  year.  Thou  must  also  refrain  from 
^'igils  ;  and  let  the  prayers  which  in  the  city  of 
-iavenna  are  wont  to  be  said  over  the  wax  taper, 
^,nd  the  expositions  of  the  Gospel  which  are 
i;iven  by  priests  about  the  time  of  the  Paschal 
solemnity,  be  delivered  by  another.  And  by 
no  means  impose  on  thyself,  beloved,  any 
labour  beyond  thy  powers.  I  have  said  this, 
that,  if  thou  shouldest  feel  thyself  better,  and 
shouldest  put  off  thy  coming,  thou  may  est 
I  now  what  to  observe  by  my  command. 

EPISTLE  XXXV. 
To  Barbara  and  Antonina'. 

Gregory  to  Barbara,  &c. 

Having  received  your  Glory's  letters,  which 
s  )oke  with  tears  for  words,  we,  most  beloved 
daughters,  are  affected  by  no  less  sorrow  than 
yourselves  for  your  father's  sickness.  For  we 
cmnot  account  that  sadness  as  extraneous 
^i^hich  is  made  our  own  by  the  law  of  charity, 
lut,  since  in  no  state  of  despair  ought  there 
to  be  distrust  in  the  mercy  of  our  Redeemer, 
r;  ise  your  spirits  for  the  comforting  of  your 
ft  ther,  place  your  hope  in  the  hand  of 
-Almighty  God,  and  by  His  protection  we  trust 
tl  at  He  will  guard  you  from  all  adversity,  and 
c  leer  your  tribulation,  and  grant  you  to  be 
favourably  disposed  of  according  to  your 
iz  ther's  desires.  But  should  He  pay  the  debt 
o  our  human  lot,  even  then  let  not  any 
d  ;spair  crush  you,  nor  the  words  of  any 
P'  rsons  cause  you  alarm.  For  after  (iod.  Who 
is  the  governor  and  protector  of  orphans,  we 
w  11  be  so  solicitous  in  behalf  of  your  most 
s>  eet  Glory,  and  will  so  make  haste,  with  the 
L  )rd's  help,  to  provide  as  we  can  for  your 
a<  vantage,  that  no  rough  handling  of  unjust 
in  in  may  perturb  you  ',  and  that  we  may  repay 
in  all  ways  the  debt  we  have  contracted  from 
tl  t  goodness  of  your  parents.  And  so  may 
h(  avenly  grace  nurture  you  with  its  favour 
ai  d  defend  you  by  its  protection  from  all 
e^  Is,  that  your  safety  may  become  our  joy. 


'  Cf.  I,  34,  note  8. 
The  reason  why  trouble  to  the  orphans  of  Venantius  was 
ap  rehen.led  appears  further  in   the   letter   that   follows  to  the 
"If   op  of  Syracuse. 


EPISTLE   XXXVL 

To  John,  Bishop  of  Syracuse*. 

Gregory  to  John,  &c. 

I  have  received  your  Fraternity's  letters 
telling  me  of  the  sickness  of  my  most  sweet 
son  the  lord  Venantius,  and  relating  how  all 
things  are  going  on  about  him.  i3ut  when 
I  heard  at  one  and  the  same  time  that  he  was 
desperately  and  grievously  sick,  and  that  un- 
fair men  were  laying  claim  to  the  property  of 
the  orphans,  the  sorrow  in  my  heart  could 
scarce  contain  itself.  But  in  this  there  was 
comfort,  in  that  tears  relieved  my  groans. 
Your  Holiness  therefore  ought  not  to  neglect, 
what  should  be  your  first  care,  to  take  thought 
for  his  soul,  by  exhorting  him,  beseeching  him, 
putting  before  him  God's  terrible  judgment, 
and  promising  His  ineffable  mercy,  so  as  to 
induce  him  to  return  even  at  his  last  moments 
to  his  former  state  of  life  3,  lest  the  guilt  of  so 
great  a  fault  should  stand  against  him  in  the 
eternal  judgment.  And  then  it  is  your  duty 
to  take  thought  how  his  daughters,  the  ladies 
Barbara  and  Antonina,  may  be  disposed  of, 
so  that  no  opportunity  be  afforded  to  bad  men. 
For  after  he  had  conjured  me  to  take  anxious 
care  for  them,  adding  that  I  should  see  to 
the  disposal  of  them,  he  went  on  in  his  letter 
to  mention  a  thing  which,  when  I  consider 
the  matter,  I  have  no  doubt  might  stand  in 
the  way.  For  he  says  that  I  should  repeatedly 
petition  the  most  pious  lord  Emperor,  that 
he  should  himself  cause  provision  to  be  made 
for  the  disposal  of  them.  You  observe  how 
different  this  is  from  his  former  wish.  And 
1  fear  lest  an  apt  opportunity  might  hence  be 
given  to  men  m  Sicily  who  are  seeking  an 
opportunity  for  interfering  in  his  affairs.  For, 
wnen  this  is  known,  what  will  those  men  do 
who  have  already,  as  report  goes,  been  at- 
tempting to  put  a  seal  on  his  effects  ♦  ?  Would 
not  reason  seem  to  be  on  their  side,  and  to 
afford  them  as  it  were  a  just  ground  for  this 
proceeding?  If  they  should  say,  the  girls  have 
been  commended  to  the  lord  Emperor;  we 
cannot  neglect  the  matter;  it  is  at  our  peril 
if  we  do  ;  we  make  the  property  safe  till  such 
time  as  the  lord  Emperor  may  order  them 
to  be  taken  to  Constantinople ;— tell  me, 
I  pray  thee,  what  I  could  do  in  such  a  case, 
wherein  the  father's  commendation  seems  to 

'  Cf.  I.  34,  note  8. 

3  Viz.  Monasticism,  which  Venantius  had  renounced  in  spite 
of  the  earnest  remonstrance  of  Gregory  ten  years  previously. 

4  Itmay  have  been  that  Venantius  had  filled  some  public 
office,  in  connexion  with  which  it  was  alleged  that  his  estate 
was  liable  to  seizure  by  the  government  officials.  Gregory  evi- 
dently believes  that  there  is  no  such  liability  ;  but,  in  view  of  the 
attempt  to  assert  it,  he  is  anxious  that  no  pretext  should  be 
afforded  to  the  authorities  lor  taking  charge  of  the  property  of 
the  deceased,  such  as  they  might  have  had  if  the  orphans  had 
been  made  wards  of  the  Emperor. 


6o 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


support  a  man  that  has  authority.  For  he  con- 
jures me  to  see  to  their  being  so  disposed  of 
that  they  may  either  be  in  the  Roman  city  or 
not  be  taken  away  from  Sicily ;  and  he  so  acts 
as  to  leave  no  way  of  either  bringing  them 
hither  or  retaining  them  there.  But,  do  you, 
as  far  as  you  can,  oppose  these  bad  men. 
Defend  their  substance  for  the  sake  of 
Ahiiighty  God  as  if  it  were  your  own  :  and, 
if  it  is  still  possible,  see  to  all  opportunity 
for  wrong  being  removed  with  regard  to  the 
will  of  the  aforesaid  lord  Venantius.  But, 
if  it  is  thought  fit  that  they  should  be  com- 
mended to  the  palace,  he  ought  not  to  impose 
such  a  burden  on  me  as  to  wish  to  charge 
my  soul  with  the  care  of  the  disposal  of  them  ; 
as  to  which  be  it  enough  that  God  Ahnighty 
knows  how  I  am  taking  thought.  Hence 
I  have  taken  care  to  write  at  once  to  my 
most  beloved  son  the  deacon  Anatolius, 
bidding  him  endeavour  to  speak  with  the 
glorious  patrician  lady  Rusticiana  \  and  telling 
him  in  what  manner  he  should  enquire  and 
inform  me  about  the  persons  whose  names 
have  been  transmitted  to  me  ;  that  so  he  may 
inform  us  of  all  things  spee.lily,  and  what  is  to 
be  done,  may  under  the  ordering  of  God  be 
arranged. 

Furthermore,  in  the  letters  that  have  been 
sent  to  us  we  ^  find  that  your  Fraternity  has 
been  grieved  at  our  not  having  wished  you 
to  come  hither,  as  though  it  had  been  on 
account  of  some  displeasure;  whereas  we 
acted  with  a  sole  view  to  utility,  knowing 
that  on  account  of  persons  in  your  locality 
your  presence  there  was  exceedingly  necessary. 
But,  lest  you  should  hence  suppose  that  we 
have  any  feeling  or  displeasure  towards  you 
(which  God  forbid),  if  you  have  the  will  to 
come  to  us,  present  yourself  at  a  suitable  time 
at  the  threshold  of  the  apostles.  For,  so  far 
as  we  are  concerned,  we  so  love  your  Charity 
that  we  desire  to  see  you  often. 

EPISTLE  XXXVII. 
To  RoMANUs,  Guardian  {Defensorem). 

Gregory  to  Romanus,  Guardian  of  Sicily  ^. 

It  has  come  to  our  knowledge  that,  if  any 
one  has  a  suit  against  any  clerics,  thou  causest 
these  clerics  to  be  brought  before  thee  for 
judgment,  setting  at  nought  their  bishops. 
If  this  be  so,  seeing  that  it  is  evidently  very 
unsuitable,  we  order  thee  by  this  our  authority 
that  thou  presume  not  to  do  it  any  more. 
But,  if  any  one  should  have  a  suit  against  any 
cleric,  let  him  go  to  his  bishop,  that  either 


5  See  II.  27,  note  2. 

6  For  the  appointment  of  Romanus,  cf.  IX.  18. 


he  may  take  cognizance  himself,  or  at  any 
rate  that  judges  may  be  deputed  by  him  ;  or, 
if  it  should  be  a  case  for  arbitration,  let  the 
executive  authority  deputed  by  him  compel 
the  parties  to  choose  a  judge.  But,  if  any 
cleric  or  lay  person  should  have  a  suit  against 
a  bishop,  then  thou  oughtest  to  interpose, 
so  that  either  thou  thyself  mayest  take  cog- 
nizance of  the  matter  between  them  or  that 
on  thy  admonition  they  may  choose  for  them- 
selves judges.  For,  if  each  single  bishop  has 
not  his  own  jurisdiction  reserved  to  him,  what 
else  is  done  but  that  ecclesiastical  order  is 
confounded  through  us  by  whom  it  ought  to 
be  guarded  ? 

Further,  it  has  been  reported  to  us  that, 
certain  clerics  having  been  sent  into  penance 
for  lault  requiring  it  by  our  most  reverend 
brother  bishop  John,  thou  hast  on  thy  own 
authority,  without  his  knowledge  removed  them 
from  it.  Now,  if  this  is  true,  know  that  thou 
hast  done  a  thing  altogether  unseemly,  and 
calling  for  no  light  reproof.  Wherefore  restore 
these  clerics  withouc  delay  to  their  bishop. 
And  beware  of  committing  this  fault  in  future  : 
for,  shouldest  thou  be  inattentive,  know  that 
thou  wilt  incur  our  anger  in  no  slight  degree. 

EPISTLE  XXXVIIL 
To  Vitus,  Guardian  {Defensorem  7). 

Gregory  to  Vitus,  &c. 

If  thou  art  held  bound  by  no  condition  or 
liability  to  bodily  service,  and  hast  not  been 
a  cleric  of  any  other  city,  and  if  there  is  no 
canonical  objection  to  thee,  it  is  our  will  and 
pleasure,  with  a  view  to  the  advantage  of  the 
Church,  that  thou  receive  the  office  ot 
Guardian  of  the  Church,  in  order  that;  thou 
mayest  execute  incorruptly  and  diligently 
whatever  may  be  enjoined  thee  by  us  tor  the 
benefit  of  the  poor;  using  this  privilege  which 
after  deliberation  we  have  conferred  on  thee, 
so  as  to  do  thy  diligence  faithfully  in  accom- 
plishing all  that  may  be  enjoined  thee  by  us, 
as  having  to  render  an  account  of  thy  doings 
before  the  judgment  of  our  God.  This  epistle 
we  have  dictated  for  writing  to  Paterius, 
secundicerio  tiotario  of  our  Church^,  and  have 
subscribed  it. 

EPISTLE   XL. 

To  Marinianus,  Bishop  of  Ravenna. 

Gregory  to  Marinianus,  &c. 

Great  infirmity  constrains  us,  dearest  broiher. 


7  Cf.  V.  29. 

^  Privticerius  nottiriarum  occ.  III.  22.  "  Pruiiicenus, 
Primus  cujusque  or6.in\9,.—Secuniiiceiius,  Qui  post  primicerium 
est  in  schola  qualibet."    D'Arnu  Lexicon. 


EPISTLE    XLIV. 


6i 


rom  which  if  we  were  free,  we  should  seem 
justly  blamable.  But  since,  while  we  are  in 
.his  fra,£?ile  body,  we  cannot  subsist  but  by 
mbservience  to  its  weaknesses,  we  ought  not 
;o  blush  for  what  necessity  imposes  on  us. 
And  so,  since  physicians  all  say  that  to  those 
vho  suffer  from  eruption  of  blood  fasts  are 
njurious,  we  exhort  thy  Fraternity  by  this 
])resent  address  that,  recalling  to  mind  what 
ihou  hast  been  accustomed  to  endure  from 
sickness,  thou  by  no  means  impose  on  thyself 
the  labour  of  fasting  9.  If,  however,  by  the 
mercy  of  God,  thou  knowest  thyself  to  be  so 
iar  improved  in  health  as  to  have  sufficient 
;trength,  we  permit  thee  to  fast  once  or  twice 
in  the  week.  But  of  this  it  befits  thee  before 
i  11  things  to  take  care,  that  thou  in  no  wise 
subject  thyself  to  any  feeling  of  irritation,  lest 
t!ie  sickness,  which  is  believed  to  be  now 
1  ghter  and  as  it  were  suspended,  should  be 
(xperienced  afterwards  more  heavily  through 
exasperation. 

^  EPISTLE   XLIV. 

To  RusTiciANA,  Patrician"*. 

Gregory  to  Rusticiana,  &c. 

I  have  received  the  letters  of  your  Excel- 
lency, which  altogether  relieved  me,  while 
I  was  in  a  state  of  most  grievous  sickness,  with 
r  ;gard  to  your  health,  your  devotion,  and  your 
s  veetness.  One  thing  however  I  took  amiss, 
ramely  that  in  the  same  epistles  to  me  what 
n  light  have  been  said  once  was  said  repeatedly  ; 
"  Your  handmaiden,"  and  "your  handmaiden." 
I  or,  I  having  been  made  the  servant  of  all 
t  irough  the  burdens  of  episcopacy,  with  what 
rason  does  she  call  herself  my  handmaid 
V  hose  own  I  was  before  I  undertook  the  epis- 
opate?  And  so  I  beseech  you  by  Almighty 
(  od,  that  I  may  never  find  this  word  in  what 
}'  )u  write  to  me.  Further,  the  gifts  which  out 
o  a  most  pure  and  sincere  heart  you  sent  to 
tl  e  blessed  Peter,  Prince  of  the  apostles,  have 
b  ;en  received  and  hung  up  there  '  in  the  pre- 
Si  nee  of  all  the  clergy.  But  my  son,  the  mag- 
n  ficent  lord  Symmachus,  finding  me  ill  from 
p  tins  of  gout  and  almost  despaired  of,  deferred 
g  vmg  me  your  letters,  and  gave  them  long 
a  ter  the  veils  had  been  received  :  and  I  found 
a  terwards  in  your  Excellence's  letters  that  they 
v^  ire  to  have  been  borne  to  the  Church  of  the 
b  essed  Peter  with  a  litany.  And  so  this  was 
n  .t  done,  because,  as  I  have  already  said,  we 
n  ceived  the  veils  before  the  letters.  Never- 
t\  eless  the  aforesaid  Symmachus  did  with  your 

»  Cf.  Ep.  XXXIII.,  sujira. 
'0  Sse  II.  27,  note  2. 

'  The  gifts  that  had  been  sent  were,  as  appears  below,  veils  or 
na   gmgs  (ve^a)  for  the  shrine  of  St.  Peter  in  the  Vatican  basilica. 


whole  household  what  you  wished  us  to  do 
with  the  clergy.  But,  even  if  the  voices  of 
men  were  wanting,  your  offering  itself  has  its 
own  voice  before  Almighty  God.  In  His  lov- 
ing-kindness I  trust  that  the  intercession  of 
him  whose  body  you  have  covered  on  earth 
may  protect  you  in  heaven  from  all  sins,  and 
in  his  provision  rule  your  house,  and  in  his 
watchfulness  guard  it. 

With  regard  to  the  affliction  of  gout  which 
you  signify  to  us  has  come  upon  you,  I  am 
both  distressed  and  rejoiced  exceedingly :  re- 
joiced, because  the  noxious  humour,  attacking 
the  lower  parts  of  your  body,  has  entirely  left 
the  higher  ones  ;  but  distressed,  because  I  fear 
you  suffer  excessive  pain  in  so  very  slender 
a  body.  For  where  there  is  a  deficiency  of 
flesh,  what  strength  can  there  be  to  resist 
pain  ?  For  as  to  myself,  you  know  what  I 
used  to  be  :  but  now  bitterness  of  soul  and 
continual  exasperation,  and  besides  this  the 
affliction  of  gout  so  affects  me  that  my  body 
is  dried  up  even  as  if  in  burial.  Hence  it 
comes  to  pass  that  I  can  rarely  now  rise  from 
bed.  If,  then,  the  pain  of  gout  has  reduced 
the  mass  of  my  body  to  such  dryness,  what 
must  I  think  of  your  body,  which  was  too  dry 
before  the  pains  came  on  ? 

As  to  the  alms  which  you  have  bestowed  on 
the  monastery  of  the  blessed  Apostle  Andrew, 
there  is  no  need  for  me  to  say  anything,  since 
it  is  written,  Hide  thine  alms  in  the  bosom  of 
a  poor  ??ian,  and  it  shall  pray  for  thee  (Ecclus. 
xxix.  15).  If  then  the  good  deed  itself  has  its 
voice  in  the  secret  ears  of  God,  whether  we 
cry  aloud  or  keep  silence,  this  very  thing  which 
you  have  well  done  cries  aloud.  Moreover 
I  declare  that  there  are  so  great  miracles,  there 
is  so  great  care  and  custody  of  the  monks  in 
this  same  monastery  of  the  said  apostle  that  it 
is  as  if  he  himself  were  specially  the  abbot 
of  the  monastery.  For,  to  speak  of  a  few 
things  out  of  many  which  I  have  learnt  from 
the  narration  of  the  abbot  and  the  prior  of 
the  monastery,  two  brethren  were  one  day  sent 
out  thence  to  buy  something  for  the  use  of  the 
monastery,  one  a  junior  who  seemed  to  be 
distinguished  for  prudence,  the  other  a  senior, 
sent  to  be  the  guardian  of  the  junior.  Both 
went  forth,  and  from  the  money  they  received 
as  the  price  of  what  they  were  to  purchase,  he 
who  had  been  sent  as  the  guardian  of  the 
junior  purloined  something  without  the  know- 
ledge of  the  other.  Having  both  of  them 
presently  returned  to  the  monastery,  and 
come  to  the  threshold  of  the  oratory,  he  who 
had  committed  the  theft  fell  down  seized  by 
a  demon,  and  began  to  be  vexed.  And,  when 
the  demon  had  let  him  go,  he  was  asked  by 
the  monks  who  came  round  him  whether  per- 


62 


EPISTLES    OF   ST.  GREGORY   THE   GREAT. 


chance  he  had  purloined  anything  from  what 
he  had  received  :  he  denied,  and  vvas  a  second 
time  vexed.  Eiglit  times  he  denied,  and  eight 
times  was  vexed.  Bnt  after  his  eighth  denial 
he  confessed  how  much  money  he  had  pur- 
loined. And  repenting  he  acknowledged,  pros- 
trate on  the  earth,  that  he  had  sinned,  and, 
when  he  had  undergone  penance,  the  demon 
came  to  him  no  more. 

At  another  time  also,  on  the  anniversary  of 
the  same  apostle,  while  the  brethren  were  rest- 
ing during  the  mid-day  hours,  suddenly  a  cer- 
tain brother,  having  become  blind  with  his 
eyes  open,  began  to  tremble,  to  utter  loud 
cries,  testifying  by  these  cries  that  he  could 
not  bear  what  he  was  suffering.  The  brethren 
ran  together  to  him,  saw  him  blind  with  his 
eyes  open,  trembling,  and  crying  out,  abstracted 
from  the  scene  around  him,  and  having  no 
sense  of  anything  that  could  be  done  exter- 
nally. They  lifted  him  in  their  hands,  and 
cast  him  before  the  altar  of  Saint  Andrew  the 
Apostle,  prostrating  themselves  also  in  prayer 
for  him.  And  he  at  once,  coming  to  himself 
again,  declared  what  he  had  suffered  ;  namely 
that  a  certain  old  man  appeared  to  him,  and 
set  a  black  dog  at  him  to  tear  him,  saying, 
Why  wonkiest  thou  flee  from  this  monastery? 
And,  when  I  could  by  no  means  have  escaped 
(said  he)  from  the  bites  of  the  dog,  certain 
monks  came,  and  besought  that  old  man  for 
me,  who  straightway  bade  the  dog  depart,  and 
then  I  came  to  myself.  And  he  often  after- 
wards confessed,  saying.  On  the  day  on  which 
I  suifered  these  things  I  had  had  a  design  of 
flying  from  this  same  monastery. 

Another  monk  also  secretly  desired  to  de- 
part from  the  same  monastery.  And,  having 
considered  the  matter  in  his  mind,  he  would 
have  entered  the  oratory;  but  he  was  imme- 
diately delivered  to  a  demon  and  most  sorely 
vexed.  But  he  used  to  be  left  by  the  demon, 
and  if  he  remained  outside  the  oratory,  he 
would  suffer  no  harm  ;  but,  if  he  attempted  to 
enter  it,  he  was  at  once  delivered  to  the  evil 
spirit  and  vexed.  And,  when  this  took  place 
frequently,  he  confessed  his  fault,  namely  that 
he  was  thinking  of  going  away  from  the  monas- 
tery. Then  the  brethren,  assembled  in  his 
behalf,  bound  themselves  to  continue  in  prayer 
for  him  for  three  days,  and  he  was  so  cured 
that  the  evil  spirit  never  came  to  him  after- 
wards. He  used  to  say  also  that  he  had  seen 
the  same  blessed  apostle  while  he  was  being 
vexed,  and  had  been  reproached  by  him  for 
wishing  to  depart  from  the  monastery. 

Two  other  brethren  also  fled  from  the  same 
monastery,  and  gave  some  intimations  pre- 
viously to  the  bretliren  in  conversation  that 
they  were  going  down  by  the  Appian  way,  to 


make  for  Jerusalem  ;  but,  when  they  had  gone 
out,  they  turned  aside  from  the  road.  And, 
that  there  might  be  no  possibility  of  their 
being  found  by  any  that  might  follow  tliem,. 
finding  some  retired  crypts  near  the  Flaminian 
gate,  they  hid  themselves  therein.  But  when 
they  had  been  looked  for  in  the  evening,  and 
not  found  in  the  monastery,  certain  brethren 
followed  them  on  horseback,  going  out  by  the 
gate  of  Metronus,  to  follow  them  along  the 
Latin  or  Appian  way.  But  suddenly  they 
conceived  the  design  of  looking  further  for  them 
on  the  Salarian  way  :  and  so,  in  proceeding  out- 
side the  city,  they  turned  their  course  into  the 
Salarian  way.  But,  faiHng  to  find  tliem,  they 
decided  to  return  through  the  Flaminian  gate. 
x'Vnd,  as  they  were  returning,  presently  when 
their  horses  came  in  front  of  the  crypts  in 
which  the  men  were  hidden,  they  stood  still, 
and,  though  beaten  and  urged,  refused  to 
move.  The  monks  considered  that  such  a 
tiling  could  not  be  without  some  mystery. 
They  observed  the  crypts,  and  saw  the  en- 
trance to  them  to  be  blocked  by  a  piled  iieap 
of  stones,  but,  as  their  horses  would  not  go  in 
any  direction,  they  dismounted.  They  dis- 
placed the  stones  which  were  placed  at  the 
mouth  of  the  crypts,  entered,  and  found  the 
men  in  a  state  of  consternation  within  these 
dark  subterranean  hiding-places.  They  were 
taken  back  to  the  monastery,  and  were  so 
improved  by  this  miracle  that  it  was  of  great 
advantage  to  them  to  have  fled  for  a  short  time 
from  the  monastery. 

I  have  told  you  these  things  that  it  may  be 
known  to  your  Excellency  whose  oratory  it  is 
on  which  you  have  bestowed  your  alms.  Now 
may  Almighty  God  keep  you  under  His 
heavenly  protection  both  in  soul  and  in  body 
and  all  your  house,  and  grant  you  to  live  long 
for  our  consolation.  I  beg  that  my  most  be- 
loved son  the  Lord  Strategius^  with  his  glorious 
parents  your  children  may  be  greeted  in  my 
name. 

EPISTLE   XLV. 
To  Theoctista,  Patricians. 

Gregory  to  Theoctista,  &c. 
We  ought  to  give  great  thanks  to  Almighty 
God,  that  our  most  pious  and  most  benignant 

=2  Stiategius  (as  appears  from  other  letters)  was  the  young 
grandson  of  Rusticiana,  being  the  child  of  Appio  and  Eusebia. 
See  II.  27,  note  2. 

3  Sister  of  the  emperor  Mauriciiis,  and  governess  of  the  impe- 
rial children.  See  also  I.  5,  VII.  26.  This  long  letter  to  her  was 
called  forth  by  her  having  c*ompI;iined  to  Gregory  of  erroneous 
views  in  matters  Oi  religion  being  imputed  to  her  at  Constan- 
tinople, for  which  slie  seems  to  have  been  maligned  in  certain 
quarters.  In  his  reply,  with  his  habitual  courtesy,  he  takes  for 
granted  that  such  imputations  were  unfounded,  though  the  pains 
he  takes  to  combat  the  errors  with  which  she  was  cnarjjed  may 
perliaps  suggest  the  idea  of  his  not  being  in  his  heart  quite 
assured  of  her  soujidiiess.  The  whole  letter,  both  for  its  tone 
and  for  its  style  of  argumentation,  is  very  ciiaractenstic  of  the 
writer. 


EPISTLE   XLV. 


63 


Emperors  have  near  them  kinsfolk  of  their 
race,  whose  hfe  and  conversation  is  such  as 
to  give  us  all  great  joy.  Hence  too  we  should 
continually  pray  for  these  our  lords,  that  their 
life,  with  that  of  all  who  belong  to  them,  may 
by  the  protection  of  heavenly  grace  be  pre- 
served through  long  and  tranquil  times. 

I  have  to  inform  you,  however,  that  I  have 
learnt  from  the  report  of  certain  persons  how 
that,  owing  to  the  levity  of  the  people,  a  tumult 
of  detraction   has  arisen   against   you.      And 
I  hear  that  your  Excellency  has  consequently 
been  distressed  with  no    slight  vexation.     If 
this  is  so,  I  wonder  much  why  the  words  of 
men   on  earth  should  agitate  you,  who  have 
fixed  your  heart  on  heaven.     For  the  blessed 
Job,  when  his  friends  who  had  come  to  console 
him    had  broken  out  into  rebuke,  said,  J*br 
behold  my  witness  is  in  heaven,  and  he  that 
knoivs  me  is  on  high  (Job  xvi.  20).     For  one 
who  has  the  witness  of  his  life  in  heaven  ought 
not  to  be  afraid  of  the  judgments  of  men  on 
earth.     Paul  also,  a  leader  of  good  men,  says. 
Our  glory  is  this,  the  testimony  of  our  conscience 
(2  Cor.  i.  12).     And  he  says  again,  Let  every 
man  prove  his  own  work,  and  so  shall  he  have 
->;lory  in  himself,  and  not  in  another  (Gal.  vi.  4). 
For,  if  we  are  rejoiced  by  praises  and  broken 
down  by  detractions,  we  have  set  our  glory 
not  in  ourselves,  but  in  the  mouth  of  others. 
A.nd  indeed  the  foolish  virgins  took  no  oil  in 
:heir  vessels,   but  the  wise  ones   took  oil  in 
;heir  vessels  with  their  lamps  (Matth.  xxv.). 
Now  our  lamps  are  good  works ;  of  which  it 
s  written,  Let  your  light  shine  before  men,  that 
'hey  tnay  see  your  good  works,  and  glorify  your 
Father  which  is  in  heaven  (Matth.  v.  16).    And 
Are  then  take  oil  in  our  vessels  with  our  lamps, 
vhen  we  seek  not  the  splendour  of  glory  for 
)ur  good    deeds   from   the  adulation   of   our 
leighbours,  but  preserve  it  in  the  testimony 
)f  our  conscience.     And  in  regard  to  all  that 
s  said  of  us  outwardly  we  ought  to  recur  to 
he  secrets  of  our  soul.     Although  all  should 
evile  us,  yet  he  is  free  whom  conscience  ac- 
cuses not,  while,  even  though  all  should  praise, 
)ne  cannot  be  free,  if  conscience  accuses  him. 
Vhence    the    Truth   says    concerning    John, 
What  went  ye  out  into  the  wilderness  to  see ) 
4  reed  shaken  with  the  7vind?  (Matth.  xi.  7). 
Vnd  this  in  truth  is  said  in  the  way  of  nega- 
ion,  not  of  assertion,  since  it  is  added,  J^ut 
vhat  went  ye  out  for  to  see  ?     A  man  clothed 
n  soft  raiment  ?     Behold,  they  that  wear  soft 
-  lothing  are  in  kings'  houses  (Ibid.   8).     For 
':  .Ithough,  according  to  the  truth  of  the  Gospel, 
ohn  was  clothed  in  rough  raiment,  yet  the 
ignification  is    that  they  wear   sott    clothing 
/ho  are  delighted  by  adulations  and  praises 
Vnd  it  is  denied  that  John  was  a  reed  shaken 


with  the  wind,  inasmuch  as  no  breath  from 
any  human  mouth  bent  the  fortitude  of  his 
mind.  For  we,  if  we  are  lifted  up  by  praises, 
or  cast  down  by  revilings,  are  a  reed  shaken 
with  the  wind.  But  far  be  this,  far  be  it  from 
the  heart  of  your  Excellency.  I  know  that  you 
read  studiously  the  teacher  of  the  Gentiles, 
who  says,  /,  if  T yet  pleased  men,  should  not  be 
the  servant  of  Christ  (Gal.  i.  10). 

If,  however,  any  even  slight  sadness  has 
arisen  in  your  mind  from  this  cause,  I  believe 
that  Almiglity  God  has  kindly  allowed  this  to 
be  the  case.  For  not  even  to  His  elect  in  this 
life  has  He  promised  the  joys  of  delight,  but 
the  bitternesses  of  tribulation ;  so  that,  after 
the  manner  of  medicine,  they  may  be  restored 
through  a  bitter  cup  to  the  sweetness  of  eternal 
salvation.  For  what  says  He  ?  The  world  shall 
rejoice  and  ye  shall  lament  (Joh.  xvi.  20).  With 
what  hope  ?  With  what  promise  ?  A  little 
afterwards  it  is  added,  /  will  see  you  again, 
and  your  heart  shall  rejoice,  and  your  joy  no 
man  shall  take  f  om  you  (Ibid.  22).  Hence 
again  He  says  to  His  disciples,  ///  your  pa- 
tience shall  ye  poseess  your  souls  (Luke  xxi.  19). 

Consider,  I  pray  you,  where  patience  would 
be,  if  there  were  nothing  to  be  endured.  I 
suspect  that  there  is  no  Abel  without  having 
a  Cain  for  his  brother.  For  if  the  good  were 
without  the  bad,  they  could  not  be  perfectly 
good,  since  they  would  not  be  purged  :  and 
the  very  society  of  the  bad  is  the  purgation 
of  the  good.  There  were  three  sons  of  Noe 
in  the  ark,  one  of  whom  was  a  derider  of  his 
father,  who,  though  in  himself  he  was  blessed, 
still  received  a  sentence  of  condemnation  in 
his  son.  Abraham  had  two  sons  before  he 
took  Cethura  to  wife ;  and  yet  his  carnal  son 
persecuted  the  son  of  promise  (Genes,  ix.). 
This  the  great  teacher  expounds,  saying,  As 
he  who  is  after  the  flesh  persecuted  him  that  is 
after  the  Spirit,  even  so  it  is  tiow  (Gal.  iv.  29). 
Isaac  had  two  sons  ;  but  one,  who  was  spiri- 
tual, fled  before  the  threats  of  his  carnal 
brother.  Jacob  had  twelve  sons,  but  one,  who 
lived  uprightly,  was  sold  by  ten  into  Egypt. 
In  the  case  of  the  prophet  David,  because 
there  was  in  him  what  should  have  been 
purged,  it  was  brought  to  pass  that  he  suf- 
fered under  a  son's  persecution.  The  blessed 
Job  says  of  the  socie.y  of  the  reprobate,  L  have 
been  a  brother  to  dragons,  and  a  companion  to 
owls  (Job  XXX.  29).  To  Ezekiel  the  Lord 
says,  Son  of  man,  unbelievers  and  destroyers  are 
with  thee,  and  thou  dost  d'lvelt  among  scorpiotis 
(Ezek.  ii.  6).  Among  the  twelve  apobtles 
there  was  one  reprobate,  that  there  might  be 
one  by  whcjse  persecution  the  eleven  might 
be  tried.  The  Pruice  01  the  apvjslles  speaks 
thus   to  his  disciples,  He  delivered  just  Lot, 


64 


EPISTLES   OF   ST.    GREGORY   THE   GREAT. 


oppressed  by  the  injury  and  conversation  of  the 
wicked.  For  in  seei/i(;  and  hearing  he  was  jnst, 
d^vellin^::^  among  those  who  from  day  to  day 
vexed  the  soul  of  the  just  one  with  their  un- 
righteous deeds  (2  Pet.  ii.  7,  8).  Paul  also  the 
apostle  writes  to  his  disciples,  saying,  In  the 
midst  of  a  crooked  and  peiverse  nation,  amotig 
whom  ye  shine  as  luminaries  in  the  7vorld,  hold- 
ing fast  the  word  of  life  (Philip,  ii.  15). 

Seeing  then  that  we  know  from  the  witness 
of  Scripture  that  in  this  life  the  good  cannot 
be  without  the  bad,  your  Excellency  ought  by 
no  means  to  be  disturbed  by  the  voices  of 
fools,  especially  as  there  is  then  sure  con- 
fidence in  Almighty  God,  when  for  well-doing 
any  adversity  is  given  us  in  this  world  in  order 
that  a  full  reward  may  be  reserved  for  us  in 
the  eternal  retribution.  Whence  also  in  the 
holy  Gospel  the  Truth  says,  Blessed  shall  ye  be 
when  men  shall  say  all  manner  of  evil  against 
you  falsely  for  Jny  name's  sake  (Matth.  v.  11). 
And  for  our  consolation  He  deigned  to  adduce 
as  an  example  His  own  reproaches,  saying. 
If  they  have  called  the  master  of  the  house  Beel- 
zebub., how  much  more  them  of  his  household 
(Ibid.  X.  25). 

But  there  are  many  who  perhaps  praise  the 
life  of  the  good  more  than  they  ought ;  and, 
lest  any  elation  should  creep  in  from  praise. 
Almighty  God  allows  bad  men  to  break  out 
into  slander  and  objurgation,  in  order  that, 
if  any  sin  springs  up  in  the  heart  from  the 
mouth  of  them  that  praise,  it  may  be  choked 
by  the  mouth  of  them  that  revile.  Hence  it  is, 
then,  that  the  teacher  of  the  Gentiles  testifies 
that  he  continues  in  his  preaching  through 
evil  report  and  good  report  (2  Cor.  vi.  8) ;  say- 
ing also.  As  deceivers  and  yet  true.  If  then 
there  were  such  as  laid  an  evil  report  on  Paul, 
and  called  him  a  deceiver,  what  Christian 
now  should  account  it  a  hard  thing  in  behalf 
of  Christ  to  hear  injurious  words  ?  Moreover 
we  know  of  how  great  virtue  was  the  pre- 
cursor of  our  Redeemer,  who  in  Holy  Writ 
is  called  not  only  more  than  a  prophet,  but 
even  an  angel :  and  yet,  as  the  history  of  his 
death  testifies,  after  his  death  his  body  was 
burnt  by  his  persecutors  4.  But  why  say  we 
these  things  of  holy  men?  Let  us  speak  of  the 
Holy  of  holies  Himself,  that  is  of  God  Who 
was  made  man  for  us,  Who  before  His  death 
heard  the  injurious  charge  that  He  had  a 
devil,  and  after  His  deatii  was  called  a  de- 
ceiver by  His  persecutors,  when  one  said,  We 
kfiow  that  that  deceiver  said,  After  three  days  I 
7vill  rise  again  (Matth.  xxvii.  62,).  How  much, 
then,  must  we  sinners  needs  bear  from  the 


4  Cf.  Theodoret,  Eccles.  Hist,  lib,  ii.  c.  6,  where  this  is  told  : 
"asserueruut  arcam  Joannis  Baptistse,  et  ossibus  combustis  dissi- 
parunt  cinerem." 


tongues  and  hands  of  wicked  men,  we  who 
are  to  be  judged  at  the  coming  of  the  eternal 
Judge,  if  He  Who  will  even  come  as  Judge  en- 
dured so  much  both  before  and  after  His  d'eath  ? 

These  things,  most  sweet  and  excellent 
daughter,  I  have  briefly  said,  lest,  as  often  as 
thou  heai*est  of  foolish  men  speaking  in  dero- 
gation of  thee,  thou  shouldest  be  touched  by 
even  the  least  sadness  of  heart.  But,  seeing  that 
this  very  murmuring  of  foolish  men  cannot  be 
allayed  by  quiet  reason,  I  hold  it  to  be  sin 
if  the  doing  of  what  can  be  done  is  neglected. 
For,  when  we  appease  insane  minds,  and 
bring  them  back  to  a  healthy  state,  we  ought 
by  no  means  to  cause  them  offence.  For 
there  are  some  offences  that  are  to  be  alto- 
gether despised  ;  but  there  are  some  which, 
when  they  can  be  avoided  without  guilt,  are 
not  to  be  despised,  lest  there  be  guilt  in  keep- 
ing them  alive.  We  learn  this  from  the 
preaching  of  the  sacred  Gospel ;  since,  when 
the  Trutli  said.  Not  that  which  goeih  into  the 
mouth  defileth  a  man  ;  but  that  which  cometh 
out  of  the  mouth,  this  defileth  a  man  (Matth. 
XV.  it),  and  the  disciples  replied  saying, 
K?iozvest  thou  that  the  Pharisees  were  offended 
after  they  heard  this  saying?  (Ibid.  12), 
straightway  He  replied,  Every  plant  which  my 
heavenly  Father  hath  not  planted  shall  be 
rooted  up.  Let  them  alone  ;  they  be  blind,  and 
leaders  of  the  blind  (Ibid.  13).  And  yet,  when 
tribute  was  demanded.  He  first  gave  a  reason 
why  tribute  should  not  be  paid,  and  forthwith 
subjoined,  Notwithstanding,  lest  we  should 
offend  them, go  thou  to  the  sea,  and  cast  an  hook, 
and  take  up  the  fish  that  first  cometh  up  ;  and 
ivhen  thou  hast  opened  his  mouth,  thou  shall 
find  a  stater.  That  take,  and  give  unto  them 
for  7?ie  and  for  thee  (Matth.  xvii.  26).  Why  is 
it  that  of  some  who  were  offended  it  is  said, 
Let  them  alone  ;  they  are  blind,  and  leaders  oj 
the  blind ;  and  that  to  others,  lest  they  should 
be  offended,  tribute  is  paid  by  the  Lord,  even 
though  not  due  ?  Why  is  it  that  He  allowed 
one  offence  to  remain,  but  forbade  another  to 
be  caused  to  others  ?  Why,  but  that  He  might 
teach  us  on  the  one  hand  to  despise  offences 
which  implicate  us  in  sin,  but  on  the  other  to 
mitigate  in  all  ways  those  which  we  can  ap- 
pease without  sin  ? 

Wherefore  your  Excellency,  God  protecting 
you,  may,  with  great  quietness,  turn  aside  the 
offences  of  bad  men.  For  the  chief  of  them 
you  should  of  your  own  accord  call  to  you 
privately  and  give  them  reasons,  and  anathe- 
matize certain  wrong  points  which  they  sup- 
pose to  be  held  by  you.  And  if  too,  as  it 
is  said  may  be  the  case,  they  suspect  such 
anathema  to  be  insincere,  you  should  confirm 
it  even  by  an  oath,  averring  that  you  do  net 


J 


EPISTLE   XLV. 


65 


hold,  and  never  have  held,  those  points. 
Nor  let  it  seem  beneath  you  to  satisfy  them 
in  such  a  way ;  nor  let  there  be  in  your  mind 
any  feeling  of  disdain  against  them  on  account 
of  your  imperial  race.  For  we  are  all  brethren, 
created  by  the  power  of  one  Emperor,  and 
redeemed  by  His  blood.  And  so  we  ought 
not  in  anything  to  despise  our  brethren,  how- 
ever poor  and  abject. 

For  certainly  Peter  had  received  power  in 
the  heavenly  kingdom,  so  that  whatever  he 
should  bind  or  loose  on  earth  should  be  bound 
or  loosed  in  heaven ;  he  walked  on  the  sea, 
he  healed  the  sick  with  his  shadow,  he  slew 
sinners  with  his  word,  he  raised  the  dead  by 
his  prayer.  And  because  by  the  admonition 
of  the  Spirit  he  had  gone  in  to  Cornelius  the 
Gentile,  a  question  was  raised  against  him  by 
the  believers  as  to  why  he  had  gone  in  among 
Gentiles  and  eaten  with  them,  and  why  he  had 
received  them  in  baptism.  And  yet  this  first 
of  the  apostles,  filled  with  such  gifts  of  grace, 
supported  by  such  power  of  miracles,  replied 
to  the  complaint  of  the  believers,  not  by  power 
but  by  reason,  and  explained  the  case  to  them 
in  order  ;  how  he  saw  a  certain  vessel,  as  it 
had  been  a  sheet,  in  which  were  four-footed 
beasts  of  the  earth,  and  wild  beasts,  and 
creeping  things,  and  fowls  of  the  air,  let  down 
from  heaven,  and  heard  a  voice  saying.  Arise, 
Peter,  kill  and  eat  (Acts  xi.  5  seq.) ;  how  three 
men  came  to  him  calling  him  to  Cornelius;  how 
the  Holy  Spirit  bade  him  go  with  them ;  how 
the  same  Holy  Spirit  who  had  been  wont  to 
come  on  those  baptized  in  Judea  after  baptism, 
came  on  the  Gentiles  before  baptism.  For  if, 
when  he  was  blamed  by  the  believers,  he  had 
paid  regard  to  the  authority  which  he  had  re- 
ceived in  Holy  Church,  he  might  have  replied 
that  the  sheep  should  not  dare  to  find  fault 
with  the  shepherd  to  whom  they  had  been 
committed.  But,  had  he  said  anytliing  of  his 
own  power  in  answer  to  the  complaint  of  the 
believers,  he  would  not  have  been  truly  a 
teacher  of  gentleness.  He  pacified  them, 
therefore,  by  giving  a  reason  humbly,  and 
even  produced  witnesses  to  defend  him  from 
blame,  saying.  Moreover  these  six  breihreti 
accompanied  me  (Acts  xi.  12).  If,  then,  the 
pastor  of  the  Cliurch,  the  Prince  of  the 
Apostles,  who  singularly  did  signs  and  mira- 
:les,  disdained  not,  in  defending  himself  from 
jlame,  humbly  to  give  a  reason,  how  much 
nore  ought  we  sinners,  when  we  are  blamed 
or  anything,  to  pacify  those  who  blame  us 
yy  giving  a  reason  humbly  ! 

For  to  me,  as  you  know,  when  I  was  resi- 
lent  at  the  footsteps  of  my  lords  in  the  royal 
:ity,  many  used  to  come  of  those  who  were 
iccused  with  respect  to  the  aforesaid  points, 

VOL.  XIII.  ■> 


But  I  declare,  my  conscience  bearing  me 
witness,  that  I  never  found  in  them  any  error, 
any  pravity,  or  anything  of  what  was  said 
against  them.  Whence  also  I  took  care,  de- 
spising report,  to  receive  them  familiarly,  and 
rather  to  defend  them  from  their  accusers 
For  it  used  to  be  said  against  them  that  under 
pretext  of  religion  they  dissolved  marriages ; 
and  that  they  said  that  baptism  did  not  entirely 
take  away  sins ;  and  that,  if  any  one  did  pe- 
nance for  three  years  for  his  iniquities,  he 
might  afterwards  live  perversely ;  and  that, 
if  they  said  under  compulsion  that  they  an- 
athematized anything  for  which  they  were 
blamed,  they  were  by  no  means  holden  by  the 
bond  of  anathema.  Now  if  there  are  any  who 
undoubtedly  hold  and  maintain  such  views, 
there  is  no  doubt  that  they  are  not  Christians. 
And  such  both  I,  and  all  catholic  bishops,  and 
the  universal  Church,  anathematize,  because 
they  think  what  is  contrary  to  the  truth,  and 
speak  what  is  contrary.  For,  if  they  say  that 
marriages  should  be  dissolved  for  the  sake  of 
religions,  be  it  known  that,  though  human 
law  has  conceded  this,  yet  divine  law  has 
forbidden  it.  For  the  Truth  in  person  says, 
What  God  hath  joined  together  let  not  man  put 
asunder  (Matth.  xix.  6).  He  says  also,  //  is 
not  laivful  for  a  man  to  put  away  his  wife 
saving  for  the  cause  of  foi nication  (Ibid.  9). 
Who  then  may  contradict  this  heavenly  legis- 
lator? We  know  how  it  is  written.  Two  shall 
be  one  flesh  (Matth.  xix.  5;  i  Cor.  vi.  16; 
Gen.  ii.  24).  If,  then,  a  man  and  wife  are 
one  flesh,  and  a  man  puts  away  his  wife  for 
the  sake  of  religion,  or  a  woman  her  husband 
while  he  remains  in  this  world,  even  though 
perchance  he  turns  aside  to  unlawful  deeds, 
what  is  this  conversion  ^,  in  which  one  and 
the  same  flesh  on  the  one  part  passes  to 
continence  and  on  the  other  part  remains 
in  pollution?  If.  however,  it  should  suit  both 
to  lead  a  continent  life,  who  may  dare  to 
accuse  them,  since  it  is  certain  that  Almighty 
God,  who  has  granted  what  is  less,  has  not 
forbidden  what  is  greater?  And  indeed  we 
know  of  many  holy  persons  who  have  both  pre- 
viously led  continent  lives  with  their  consorts, 
and  have  afterwards  passed  over  to  the  rules 
of  holy  Church.  For  in  two  ways  holy  men 
are  accustomed  to  abstain  even  from  lawful 
things.  Sometimes  that  they  may  increase 
their  merits  before  Almighty  God ;  but  some- 
times that  they  may  wipe  away  the  sins  of 
their  former  hfe.  For  when  the  three  chikhen 
who  were  brought  under  obedience  to  the 
Babylonian  King,  asked  for  pulse  for  food, 
being    unwilling   to    make   use  of  the   king's 


5  Keligiouis,  in  the  sense  of  monastic  life. 

6  Coiiversio,  in  the  usual  sense  of  embracing  monastic  life. 


66 


EPISTLES   OF   ST.  GREGORY  THE   GREAT. 


meat,  it  was  not  because  it  would  have  been 
sin  in  them  to  eat  what  God  had  created. 
They  were  unwilling,  then,  to  take  what  it  was 
lawful  for  them  to  take,  that  their  virtue  might 
increase  through  continence.  But  David,  who 
had  taken  to  himself  another  man's  wife,  and 
had  been  sorely  scourged  for  his  fault,  desired 
long  afterwards  to  drink  water  from  the  cistern 
of  Bethlehem ;  which  when  his  bravest  soldiers 
had  brought  to  him,  he  refused  to  drink  it, 
and  poured  it  out  as  a  libation  to  the  Lord. 
For  it  was  lawful  for  him  to  drink  it,  had  he 
been  so  minded  ;  but,  because  he  remem- 
bered having  done  what  was  unlawful,  he 
laudably  abstained  even  from  what  was  lawful. 
And  he,  who  to  his  guilt  previously  feared 
not  that  the  blood  of  dying  soldiers  should 
be  shed,  afterwards  considered  that,  were  he 
to  drink  the  water,  he  would  have  shed  the 
blood  of  Hving  soldiers,  saying,  Shall  I  drink 
the  blood  of  these  men  who  have  put  their  lives 
in  jeopardy  (i  Chron.  xi.  19)?  Accordingly, 
when  good  husbands  and  wives  desire  either 
to  increase  merit  or  to  do  away  with  the  faults 
of  previous  life,  it  is  lawful  for  them  to  bind 
themselves  to  continence  and  to  aspire  to  a 
better  life.  But,  if  the  wife  does  not  follow 
after  the  continence  which  the  husband  aspires 
to,  or  the  husband  refuses  that  which  the  wife 
aspires  to,  it  is  not  lawful  for  wedlock  to  be 
cut  asunder,  seeing  that  it  is  written.  The  ivife 
hath  not  power  of  her  oivn  body,  but  the 
husbatid ;  and  the  husband  hath  not  power  of 
his  07vn  body,  but  the  wife  (i  Cor.  vii.  4). 

But,  if  there  are  any  who  say  that  sins  are 
only  superficially  put  away  in  baptism,  w^hat 
can  be  more  against  the  faith  than  such 
preaching,  whereby  they  would  fain  undo 
the  very  sacrament  of  faith,  wlieiein  prin- 
cipally the  soul  is  bound  to  the  mystery  of 
heavenly  cleanness>  that,  being  completely 
absolved  from  all  sins,  it  may  cleave  to  Him 
alone  of  Whom  the  Prophet  says.  But  it  is 
good  for  me  to  cleave  to  God  (Ps.  Ixxii.  287)? 
For  certainly  the  passage  of  the  Red  Sea  was 
a  figure  of  lioly  baptism,  in  which  the  enemies 
behind  died,  but  others  were  found  in  front 
in  the  wilderness.  And  so  to  all  who  are 
bathed  in  holy  baptism  all  their  past  sins  are 
remitted,  since  their  sins  die  behind  them 
even  as  did  the  Egyptian  enemies.  But  in 
the  wilderness  we  find  other  enemies,  since, 
while  we  live  in  this  life,  before  reaching  the 
country  of  promise,  many  temptations  harass 
us,  and  hasten  to  bar  our  way  as  we  are  wend- 
ing to  the  land  of  the  living.  Whosoever  says, 
then,  that  sins  are  not  entirely  put  away  in 
baptism,  let  him  say  that  the  Egyptians  did 


7  In  English  Bible,  Ixxiii.  28. 


not  really  die  in   the  Red   Sea.     But,  if  he 

acknowledges  that  the  Egyptians  really  died, 
he  must  needs  acknowledge  that  sins  die 
entirely  in  baptism,  since  surely  the  truth 
avails  more  in  our  absolution  than  the  shadow 
of  the  truth.  In  the  Gospel  the  Lord  says, 
He  that  is  7vashed  necdeth  not  to  tvash,  but  is 
clean  every  whit  (Joh.  xiii.  lo).  If,  therefore, 
sins  are  not  entirely  put  away  in  baptism,  how 
is  he  that  is  waslied  clean  every  whit  ?  For 
he  cannot  be  said  to  be  clean  every  whit,  if 
he  has  any  sin  remaining.  But  no  one  can 
resist  the  voice  of  the  Truth,  He  that  is  washed 
is  clean  every  whit.  Nothing,  then,  of  the 
contagion  of  sin  remains  to  him  whom  He 
Himself  who  redeemed  him  declares  to  be 
clean  every  whit. 

But,  if  there  are  any  who  say  that  penance 
is  to  be  done  for  sin  during  any  three  years, 
and  that  after  the  three  years  one  may  live 
in  pleasures,  these  know  neither  the  preaching 
of  the  true  faith  nor  the  precepts  of  sacred 
Scripture.  Against  these  the  excellent  preacher 
says.  He  that  sozveth  in  his  flesh  shall  of  the 
flesh  also  reap  corruption  ( Galat.  vi.  8).  Against 
these  he  says  again.  They  that  are  in  the  flesh 
cannot  please  God  (Rom.  viii.  8);  where  he 
subjoins  to  his  disciples.  But  ye  are  not  in  the 
flesh,  but  in  the  Spirit. 

Now  they  are  in  the  flesh  who  live  in  carnal 
pleasures.  Against  them  it  is  said.  Neither 
shall  corruption  possess  incorruption  {i  Cor.  xv. 
50).  But,  if  they  say  that  a  short  season  of 
penitence  may  sulBce  against  sin,  so  that  one 
may  be  allowed  to  return  again  to  sin,  rightly 
does  the  sentence  of  the  first  pastor  hit  them, 
when  he  says,  //  is  happened  unto  them  accord- 
ing to  the  true  proverb ;  The  dog  is  turned 
to  his  own  vomit  again,  and  the  sow  that  was 
zvashed  to  her  walloiving  in  the  mire  (2  Pet.  ii. 
22).  For  great  is  the  efiicacy  of  penitence 
against  sin ;  but  only  if  one  persevere  in  this 
penitence.  For  it  is  written,  He  that  shall 
persevere  unto  the  end,  the  same  shall  be  saved 
(Matth.  x.  22  :  xxiv.  13).  Hence  again  it  is 
written.  He  that  is  baptized  from  a  dead  body, 
and  touiheth  it  again,  zvhat  availeth  his  wash- 
ing 1  (Ecclus.  xxxiv.  30  ^).  Now  a  dead  body 
is  every  perverse  work,  which  draws  a  man  to 
death,  because  he  lives  not  in  the  life  of  right- 
eousness. He,  then,  is  baptized  from  a  dead 
body,  and  again  touches  it,  who  deplores  the 
bad  works  which  he  remembers  having  done, 
but  alter  his  tears  entangles  himself  in  the  same 
again.  Washing,  therefore,  from  such  dead 
body  avails  not  any  soul  that  does  again  what 
it  has  bemoaned,  and  rises  not  through  the 
lamentations  of  penitence  to  the  rectitude  of 


8  In  English  Bible,  xxxiv.  25. 


EPISTLE   XLVl. 


67 


righteousness.  For  to  do  penance  truly  is  not 
only  to  bemoan  what  has  been  committed,  but 
also  to  decline  from  what  has  been  bemoaned. 

But,  if  there  are  any  who  say  that,  if  any  one 
shall  have  anathematised  anything  under  com- 
pulsion of  necessity,  he  is  not  held  by  the 
l3ond  of  the  anathema,  these  are  themselves 
witnesses  that  they  are  no  Christians.  For 
they  think  by  vain  attempts  to  loose  the 
binding  of  holy  Church,  and  hereby  neither  do 
they  account  as  real  the  absolution  of  holy 
Church  which  she  offers  to  the  faithful,  if 
they  think  that  her  binding  is  of  no  avail. 
Against  such  as  these  dispute  should  be  no 
longer  held,  since  they  ought  to  be  altogether 
scorned  and  anathematised ;  and  whence  they 
think  to  elude  the  truth,  thence  let  them  in 
reality  be  bound  in  their  sins. 

If,  then,  there  are  any  who  under  the 
Christian  name  dare  either  to  preach,  or  to 
hold  silently  in  their  own  minds,  the  points 
of  error  which  we  have  spoken  of  above,  these 
undoubtedly  we  both  have  anathematised  and 
do  anathematise.  Yet,  as  I  have  said  before, 
in  those  who  used  to  come  to  me  in  the  royal 
city  I  observed  no  error  at  all  as  to  any  one 
of  the  aforesaid  points,  nor  do  I  think  there 
was  any.  For,  if  there  had  been,  I  should 
have  observed  it.  However,  since  there  are 
many  of  the  faithful  who  are  inflamed  with 
unwise  zeal,  and  often,  while  they  attack 
certain  persons  as  though  they  were  heretics, 
themselves  make  heresies,  consideration  should 
be  had  for  their  infirmity,  and,  as  I  have  said 
before,  they  should  be  appeased  with  reason 
and  gentleness.  For  indeed  they  are  like  unto 
those  of  whom  it  is  written,  I  bear  them  record, 
that  they  have  a  zeal  of  God,  but  not  according 
to  knowledge  (Rom.  x.  2).  Wherefore  your 
Excellency,  who  live  incessantly  in  reading, 
in  tears,  and  in  alms,  should,  as  I  have  re- 
quested, appease  their  unwisdom  by  gentle 
exhortations  and  replies,  that  not  only  in  yoifr- 
self,  but  also  in  them,  you  may  find  the  glory 
of  eternal  retribution.  All  this  my  exceeding 
love  has  induced  me  to  say  to  you,  since 
I  think  that  your  joy  is  my  gain,  and  your 
sadness  my  loss.  May  Almighty  God  guard 
you  with  heavenly  grace,  and,  keeping  safe 
the  Piety  of  our  lord  and  the  Tranquillity  of 
our  most  pious  lady,  prolong  your  life  for  the 
education  of  the  little  lords. 

EPISTLE   XLVI. 
To  IsAcius,  Bishop  of  Jerusalem  ». 
Gregory  to  Isacius,  &c. 
In  keeping  with  the  truth  of  history,  what 


means  the  fact  that  at  the  time  of  the  flood  the 
human  race  outside  the  ark  dies,  but  within 
the  ark  is  preserved  unto  life,  but  what  we 
see  plainly  now,  namely  that  all  the  unfiithful 
perish  under  the  wave  of  their  sin,  while  the 
unity  of  holy  Church,  like  the  compactness 
of  the  ark,  keeps  her  faithful  ones  in  faith  and 
in  charity?  And  this  ark  in  truth  is  compacted 
of  incorruptible  timber,  since  it  is  built  of 
strong  souls,  and  such  as  persevere  in  good. 
And,  when  any  single  person  is  converted  from 
a  secular  life,  timber  is,  as  it  were,  still  cut 
down  from  the  mountains.  But  when,  ac- 
cording to  the  order  of  holy  Church,  one  is 
assigned  to  have  custody  of  others,  it  is  as 
though  the  ark  were  built  of  timber  sawn  and 
put  together  for  preserving  the  life  of  men. 
And  in  truth  that  ark,  when  the  flood  was 
over,  rested  on  a  mountain,  because  when  the 
corruption  of  this  life  is  over,  when  the  billows 
of  evil  works  have  passed  away,  holy  Church 
will  rest  in  the  heavenly  country,  as  on  a  high 
mountain.  To  the  building,  therefore,  of  this 
ark  we  rejoice  to  find,  after  reading  your 
Fraternity's  epistle,  that  in  the  compactness  of 
a  right  faith  ) ou  lend  \our  aid  ;  and  we  render 
great  thanks  to  Almighty  God,  who,  though 
the  pastors  of  His  flock  are  changed,  keeps  the 
faith  which  He  once  delivered  to  the  holy 
Fathers,  even  after  them  unchangeable.  Now 
the  excellent  preacher  says,  Other  foundation 
can  no  man  lay  than  that  is  laid,  which  is 
Christ  Jesus  (i  Cor.  iii.  11).  Whosoever,  then, 
with  love  of  God  and  his  neighbour,  holds 
firmly  the  faith  which  is  in  Christ,  he  has  laid 
the  same  Jesus  Christ,  Son  of  God  and  man, 
as  a  foundation  for  himself  from  the  Father. 
It  is  to  be  hoped,  then,  that,  where  Christ 
is  the  foundation,  the  building  also  of  good 
works  may  follow.  The  Truth  itself  also  in 
person  says,  He  that  entereth  tiot  by  the  door 
into  the  sheep/old,  but  climbeth  up  some  other 
way,  the  same  is  a  thief  and  a  robber.  But 
he  that  entereth  in  by  the  door  is  the  shepherd 
of  the  sheep  (Joh.  x.  i).  And  a  little  after- 
wards He  adds,  /  am  the  door.  He,  then, 
enters  into  the  sheepfold  by  the  door  who 
enters  by  Christ.  And  he  enters  by  Christ 
who  thinks  and  preaches  what  is  true  con- 
cerning the  same  Creator  and  Redeemer  of 
the  human  race,  keeps  what  he  preaches,  and 
undertakes  the  topmost  place  of  government 
with  a  view  to  a  burdensome  office,  not  in 
desire  of  the  glory  of  transitory  dignity.  He 
watches  also  wisely  over  the  charge  of  the 
sheepfold  which  he  has  taken  in  hand,  lest 
either  perverse  men  speaking  frowardly  tear 


of  Jerusalem,  announcing,  as  was   usual,  his  election,  and  con- 
9  Written  in  reply  to  a  letter  received  from  the  new  patriarch     taining  his  confession  of  taith. 


i 


68 


EPISTLES   OF   ST.  GREGORY    THE   GREAT. 


the  sheep  of  God,  or  malignant  spirits  waste 
them  by  persuading  them  to  vicious  deHghts. 

But  in  all  these  things  may  He  instruct 
us  Who  for  our  sake  was  made  man.  May 
He  Who  vouchsafed  to  become  what  He  made 
Himself  infuse  the  spirit  of  His  love  both  into 
my  infirmity  and  thy  charity,  and  open  the 
eye  of  our  heart  in  all  carefulness  and  watchful 
circumspection. 

But  that  men  of  a  right  faith  are  advanced 
to  sacred  orders,  thanks  should  be  given 
without  cease  to  the  same  Almighty  God,  and 
prayer  should  ever  be  made  for  the  life 
of  our  most  pious  and  Christian  lord  the 
Em]:)eror,  and  for  his  most  tranquil  spouse, 
and  his  most  gentle  oftspring,  in  whose  times 
the  mouths  of  heretics  are  silent,  since,  though 
their  hearts  seethe  in  the  madness  of  perverse 
opinion,  yet  in  the  time  of  the  orthodox 
Emperor  they  presume  not  to  speak  out  the 
wrong  opinions  which  they  hold ;  so  that  we 
plainly  see  fulfilled  what  is  written.  Gathering 
the  waters  of  the  sea  together  as  in  a  bottle 
(Ps.  xxxii.  7)  ^  For  the  water  of  the  sea  is 
gathered  together  as  in  a  bottle,  because  what- 
ever wrong  opinions  the  bitter  science  of 
heretics  entertains  at  the  present  day  it  keeps 
within  the  breast,  and  presumes  not  to  express 
them  openly.  But  thy  Fraternity,  spiritually 
taught,  has  set  forth  in  all  respects  the  right 
laith,  and  has  thoroughly  declared  the  things 
that  should  be  sought  after.  Your  faith,  there- 
fore, is  ours.  We  hold  what  you  say,  and 
say  what  you  hold. 

But,  inasmuch  as  it  has  come  to  our  ears 
that  in  the  Churches  of  the  East  no  one 
attains  to  sacred  orders  but  by  giving  of  bribes, 
if  your  Fraternity  finds  that  this  is  the  case, 
you  should  offer  as  your  first  oblation  to 
Almighty  God  the  restraining  of  the  error 
of  simoniacal  heresy  in  the  Churches  subject 
to  you.  For,  not  to  speak  of  other  things, 
what  sort  of  men  can  they  be  when  in  sacred 
orders  who  are  advanced  to  them  not  by 
merit  but  by  bribes  ?  Now  we  know  with  what 
animadversion  the  Prince  of  the  apostles  at- 
tacked this  heresy,  having  pronounced  the 
first  sentence  of  condemnation  against  Simon, 
when  he  said,  Thy  money  be  with  thee  unto 
pe/dition,  because  thou  hast  thought  that  the 
gift  of  God  may  be  purchased  with  mo7iey 
(Acts  viii.  20).  Our  Lord  God  Himself  also, 
the  Creator  and  Redeemer  of  the  human  race, 
having  made  a  scourge  of  small  cords,  over- 
threw and  cast  out  of  the  temple  the  seats 
of  them  that  sold  doves  (Matth.  xxi.).  For 
to  sell  doves  in  the  temple,  what  else  is  it  but 
to  give  for  a  price  in  holy  Church  that  im- 

'  In  A.V.  xxxiii.  7. 


position  of  hands  whereby  the  Holy  Spirit  is 
given  ?  But  the  seats  of  them  that  sold  doves 
were  overthrown,  because  the  priesthood  of 
such  is  not  accounted  as  priesthood. 

Moreover,  I  have  been  informed  that  in  the 
Church  which  is  called  Neas,  strifes  often  arise 
with  your  Church  in  the  city  of  Jerusalem. 
Wherefore  your  Hohness  ought  carefully  to 
consider  all  things,  and  to  correct  some  things 
gently,  but  bear  others  that  cannot  be  corrected 
with  equanimity.  For  we  see  plainly  what  is 
said  by  holy  Church  through  the  voice  of  the 
Psalmist,  Sinners  have  built  upon  my  back 
(Ps.  cxxviii.  3)  2,  For  on  the  back  burdens 
are  borne.  Sinners,  then,  build  upon  our  back, 
when  we  bear  with  suiferance  those  whom 
we  cannot  correct.  For  the  steersman  of  a 
ship,  when  he  considers  that  the  wind  is  against 
him,  surmounts  some  billows  by  steering  right 
over  them,  but  some  which  he  foresees  cannot 
be  surmounted  he  prudently  avoids  by  turning 
his  course  aside.  So,  therefore,  let  your 
Holiness  mitigate  some  evils  by  repressing 
them,  and  others  by  bearing  them,  so  as  ni 
all  respects  to  conserve  the  peace  of  them  that 
dwell  together  in  the  holy  Church  of  Jeru- 
salem. For  it  is  written.  Follow  peace  with  all 
men,  and  holiness,  without  which  no  i7ian  shall 
see  God  (Hebr.  xii.  14).  For  in  quarrels  the 
very  light  of  the  soul,  the  light  of  good  intent, 
is  blocked.  Whence  the  Psalmist  says.  Mine 
eye  is  troubled  because  of  afiger  (Ps.  yi.  8) 
And  what  remains  in  us  of  well-doing,  if  we  lose 
peace  from  the  heart,  without  which  we  cannot 
see  the  Lord  ?  Do  you  therefore  so  act  as  to 
gather  the  gain  of  your  reward  even  from  those 
who  through  strife  might  have  caused  it  to 
perish.  May  Almighty  God  guard  your  Love 
with  heavenly  grace,  and  grant  you  to  carry 
with  you  from  those  who  are  committed  to 
you  manifold  fruit  and  measure  running  ove; 
to  eternal  joys. 

EPISTLE  XLVII. 

To  Anatolius,  Deacon  at  Constanti- 
nople. 

Gregory  to  Anatolius,  &c. 

Thy  Love  has  written  to  me  that  our  most 
pious  lord  orders  a  successor  to  be  appointed 
to  my  most  reverend  brother  John,  bishop  oi 
Prima  Justiniana,  on  account  of  the  ailment 
of  the  head  from  which  he  suffers,  lest  per- 
chance that  city,  while  without  the  jurisdiction 
of  a  bishop,  should  be  ruined  by  its  enemies, 
which  God  forbid.  And  yet  the  canons  no- 
where enjoin  that  a  bishop  should  be  super- 
seded   on    account    of    sickness.     And  it   is 

»  In  A.V.  cxxix.  3. 


EPISTLE   LIV. 


69 


altogether  unjust  that,  if  bodily  ailments  come 
on,  the  sick  person  should  be  deprived  of 
his  dignity  3.  Accordingly  this  thing  can  by  no 
means  be  done  through  us,  lest  sin  should 
come  upon  my  soul  from  his  deposition.  But 
it  is  to  be  suggested  that,  if  he  who  bears  rule 
is  sick,  an  administrator  may .  be  found,  to 
undertake  all  his  charge,  and  maintain  and 
fill  his  place,  without  his  being  deposed,  in 
the  government  of  the  Church  and  custody 
of  the  city  ;  so  that  neither  may  Almighty 
God  be  offended  nor  the  city  be  found  to  be 
neglected.  If,  however,  the  same  most  rev- 
erend John  should  haply  on  account  of  his 
ailments  request  to  be  relieved  from  the  dignity 
of  the  episcopate,  it  should  be  conceded  on 
his  presenting  a  petition  in  writing.  But 
otherwise  we  are  altogether  unable,  with  due 
regard  to  the  fear  of  Almighty  God,  to  do  this 
thing.  But,  if  he  should  be  unwilling  thus 
to  make  petition,  what  pleases  the  most  pious 
Emperor,  whatever  he  commands  to  be  done, 
is  in  his  power.  As  he  determines,  so  let  him 
provide.  Only  let  him  not  cause  us  to  be 
mixed  up  in  the  deposition  of  one  so  situated. 
Still,  what  he  does,  if  it  is  canonical,  we  will 
follow.  But,  if  it  is  not  canonical,  we  will 
bear  it,  so  far  as  we  can  without  sin  of 
our  own. 

EPISTLE    L. 
To  Adrian,  Notary. 

Gregory  to  Adrian,  Notary  of  Panormus. 

Agathosa,  the  bearer  of  these  presents,  com- 
plains that  her  husband  has,  against  her  will, 
been  converted  *  in  the  monastery  of  the  abbot 
Urbicus.  And,  since  this  undoubtedly  touches 
the  credit  and  reputation  of  the  said  abbot, 
we  enjoin  thy  Experience  to  investigate  the 
matter  by  diligent  enquiry,  so  as  to  see 
whether  it  may  not  be  the  case  that  the  man's 
conversion  was  with  her  consent,  or  that  she 
herself  had  promised  to  change  her  state.  And 
should  it  be  found  to  be  so,  see  to  his  re- 
maining in  the  monastery,  and  compel  her  to 
change  her  state,  as  she  had  promised.  If  how- 
ever neither  of  these  things  is  the  case,  and  you 
do  not  find  that  the  aforesaid  woman  has  com- 
mitted any  crime  of  fornication  on  account  of 


3  Cf.  XIII.  5  for  a  similar  assertion  of  the  unlawfulness  of 
luperseding  a  bishop,  except  at  his  own  request,  when  incapa- 
:itated  by  illness.  See  also  VII.  19.  In  this  epistle  may  be 
)bserved  Gregory's  habitual  deference  to  the  Emperors,  whose 
abject  he  ever  declared  himself  to  be,  even  in  matters  of  eccle- 
lastical  import,  together  with  his  avoidance  of  giving  his  own 
anction  to  anything  he  regarded  as  irreligious  or  uncanonical. 
iiinilarly  in  the  case  of  an  imperial  prohibition  of  soldiers  be- 
oming  monks.  See  III.  65  ;  VIII.  5;  X.  24.  Cf.  also  IV.  47, 
n  the  case  of  Maximus  of  Salona.     We  find  him,  however,  in 

letter  to  the  empress,  in  which  this  case  of  Maximus  is  referred 
0  (V.  21),  making  a  respectful  protest  against  imperial  inter- 
erence  in  matters  of  ecclesiastical  cognizance. 

4  Conversum,  in  the  usual  sense  of  adopting  monastic  life. 


whichitis  lawful  for  a  man  to  leave  his  wife,  then, 
lest  his  conversion  should  possibly  be  an  occasion 
of  perdition  to  the  wife  left  behind  in  the 
world,  we  desire  thee,  without  any  excuse 
allowed,  to  restore  her  husband  to  her,  even 
though  he  should  be  already  tonsured.  For, 
although  mundane  law  declares  that  marriage 
may  be  dissolved  for  the  sake  of  conversion 
against  the  will  of  either  party,  yet  divine  law 
does  not  permit  this  to  be  done.  For,  save 
for  the  cause  of  fornication,  a  man  is  on  no 
account  allowed  to  put  away  his  wife,  seeing 
that  after  the  husband  and  wife  have  been  made 
one  body  by  the  copulation  of  wedlock,  it 
cannot  be  in  part  converted,  and  in  part 
remain  in  the  world  5. 

EPISTLE   LIV. 
To  Desiderius,  Bishop  of  Gaul*. 

Gregory  to  Desiderius,  &c. 

Many  good  things  having  been  reported  to 
us  with  regard  to  your  pursuits,  such  joy  arose 
in  our  heart  that  we  could  not  bear  to  refuse 
what  your  Fraternity  had  requested  to  have 
granted  to  you.  But  it  afterwards  came  to 
our  ears,  what  we  cannot  mention  without 
shame,  that  thy  Fraternity  is  in  the  habit 
of  expounding  grammar  to  certain  persons. 
This  thing  we  took  so  much  amiss,  and  so 
strongly  di.sapproved  it,  that  we  changed  what 
had  been  said  before  into  groaning  and  sad- 
ness, since  the  praises  of  Cljrist  cannot  find 
room  in  one  mouth  with  the  praises  of  Jupiter, 
And  consider  thyself  what  a  grave  and  heinous 
offence  it  is  for  bishops  to  sing  what  is  not 
becoming  even  for  a  religious  layman.  And, 
though  our  most  beloved  son  Candidus  the 
presbyter,  having  been,  when  he  came  to  us, 
strictly  examined  on  this  matter,  denied  it, 
and  endeavoured  to  excuse  you,  yet  still  the 
thought  has  not  departed  from  our  mind,  that 
in  proportion  as  it  is  execrable  for  such  a  thing 
to  be  related  of  a  priest,  it  ought  to  be  as- 
certained by  strict  and  veracious  evidence 
whether  or  not  it  be  so.  Whence,  if  hereafter 
what  has  been  reported  to  us  should  prove 
evidently  to  be  false,  and  it  should  be  clear 
that  you  do  not  apply  yourself  to  trifles  and 
secular  literature,  we  shall  give  thanks  to  our 
God,  who  has  not  permitted  your  heart  to  be 
stained  with  the  blasphemous  praises  of  the 


5  Cf.  yi.  48,  and  XI.  45. 

*  Desiderius  was  bishop  of  Vienne,  cf.  VI.  54.  This  letter, 
with  others  that  follow  (Epp.  LV.,  LVI.,  LVIL,  LVIII.,  LIX., 
LX.,  LXI.,  LXIl.,  LXIV.,  LXV.,  LXVI.,  and  possibly  also 
the  preceding  Epistle,  XXIX.)  were  carried,  as  appears  from  its 
conclusion,  by  Mellitus  and  his  companions,  who,  in  answer  to 
A\igustine's  request,  were  sent  by  Gregory  from  Rome  to  reinforce 
the  mission  to  Britain  (Bede,  H.E.  I.  27,  29).  See  Prolegomena, 
p.  xxvi  It  is  notable  as  shewing  Gregory's  views  with  regard 
to  the  study  of  secular  literature. 


70 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


abominable;  and  we  will  treat  without  mis- 
giving or  hesitation  concerning  the  granting 
of  what  you  request. 

We  commend  to  you  in  all  respects  the 
monks  whom  together  with  our  most  beloved 
son  Laurentius  the  presbyter  and  Mellitus  the 
abbot  we  have  sent  to  our  most  reverend 
brotlier  and  fellow-bishop  Augustine,  that, 
through  the  succour  of  your  Fraternity,  no 
delay  may  stop  their  onward  progress. 

EPISTLE  LV. 
To  ViRGiLius,  Bishop  of  Arklate  {Arles)T. 

Gregory  to  Virgilius,  &c. 

Since  by  the  testimony  of  Holy  Writ  avarice 
is  called  the  service  of  idols,  with  what  earn- 
estness it  ought  to  be  banished  from  the  temple 
of  God  is  acknowledged  ;  and  yet  (we  say  it 
with  groaning)  by  some  priests  this  is  not  re- 
garded. For  fierce  cupidity  holds  the  heart 
captive,  and  persuades  one  that  what  it  com- 
mands is  lawful,  and  so  proceeds  as  to  slay 
with  the  same  sword  both  the  giver  and  the 
receiver.  What  safe  place,  then,  can  hereafter 
be  of  avail  against  avarice,  if  the  Church  of 
God  is  opened  to  it  by  bad  priests  ?  How  can 
he  keep  the  sheepfolds  inviolate  who  invites 
the  wolf  to  enter  ?  Alas  for  shame  !  He  pol- 
lutes his  hands  by  an  unlawful  bribe,  and 
thinks  to  Hft  up  others  by  his  benediction, 
Avhile  himself  prostrate  under  his  own  iniquity, 
and  captive  notwithstanding  to  his  own  am- 
bition. Since  then  this  evil  of  rapacity  has 
never  entered  the  citadel  of  your  mind,  and 
you  say  that  you  have  your  hands  unpolluted 
in  the  matter  of  ordinations,  give  thanks  to 
Almighty  God,  and  acknowledge  yourselves 
to  be  His  debtors  in  that  under  His  protection 
you  have  remained  unharmed  by  the  contagion 
of  this  disease.  But  this  good  in  you  will 
profit  you  less  than  it  might  have  done  if  you 
have  not  carefully  forbidden  this  thing  in 
others  also.  As  in  thyself  this  evil  had  dis- 
])lcascd  tliee,  thou  oughtest  to  have  been 
zealous  against  it  in  thy  brother  also.  For, 
seeing  that  the  divine  precepts  admonish  us 
to  love  our  neighbours  as  ourselves,  it  is  no 
small  fiiult  to  disregard  them,  and  not  to  fear 
for  others  what  for  ourselves  we  shrink  from. 
Even  now,  therefore,  most  beloved  brother, 
give  thy  mind  to  repairing  what  thou  hast 
lost  in  others  through  thy  negligence  in  cor- 
rection, and  restrain  whomsoever  thou  canst 
from  tiiis  wickedness,  and  insist  on  a  synod 
being  assembled  for  rooting  out  this  same 
heresy,  to  the  end  that,   with  reward  to  thy 

7  The  bishop  of  Aries  had  vicariate  jurisdiction  committed  to 
oim  under  Rome.     Cf.  V.  53. 


Love,  what  shall  have  been  condemned,  God 
granting  it,  by  the  ordinance  of  all  may  be 
better  guarded  against  by  all. 

Furthermore,  it  has  come  to  our  ears  thai 
our  brother  and  fellow-bishop,  Serenus  of 
Massilia  {Marseilles),  receives  bad  men  into 
his  intimate  society,  so  as  to  have,  in  fine,  as 
his  familiar  friend  a  certain  preslDvter,  who, 
after  lapse,  is  said  to  wallow  still  in  his  in- 
iquities. This  you  ought  to  enquire  into 
closely.  And,  if  it  should  prove  to  be  so, 
let  it  be  your  care  so  to  correct  this  matter 
in  our  stead  that  both  he  who  has  received 
such  a  one  may  learn  not  to  encourage  him  by 
familiarity,  but  rather  to  constrain  him  by 
punishment,  and  he  who  has  been  received 
may  learn  to  wash  away  his  sins  with  tears, 
and  not  to  pile  up  iniquity  by  unclean  living. 

Let  your  Fraternity  hold  as  commended  to 
you  in  all  respects  the  monks  whom  we  have 
sent  to  our  brother  and  fellow-bishop  Au- 
gustine, and  take  pains  so  to  succour  them  for 
proceetling  on  their  way,  and  so  to  concur 
with  them,  that  through  your  assistance  they 
may  be  able,  under  the  protection  of  God,  to 
arrive  speedily  at  their  destination. 

EPISTLE    LVI. 

To  Aetherius,  Bishop  of  Lugdunum 

(Lyons.) 

Gregory  to  Aetherius,  Bishop  of  Gaul. 

The  language  of  your  epistles,  full  of  vener- 
able gravity,  has  so  engaged  our  heart's 
affection  that  it  would  please  us  to  be  ever 
mingling  mutual  discourse,  to  the  end  that, 
if  we  cannot  enjoy  your  bodily  presence, 
absence  may  make  no  diff"erence  with  us  while 
this  intercourse  goes  on  between  us.  For  how 
great  love  of  ecclesiastical  order  shines  forth 
in  you,  and  how  great  is  your  regard  for 
discipline,  and  how  great  your  earnestness 
in  the  observance  of  wholesome  ordinances, 
you  shew  in  that  you  receive  our  exhortation 
submissively  and  altogether  willingly,  and  de- 
clare that  you  will  inviolably  observe  it. 
Since  then  you  bear  a  heart  prompt  for  the 
amendment  of  others,  and  condemn  with  a  free 
voice,  as  becomes  you,  an  evil  of  old  stand- 
ing, and  seeing  that  our  other  brethren  and 
fellow-bishops  also  are  similarly  disposed,  it 
is  your  duty  to  rise  unanimously  against  the 
Lord's  enemies,  and  cast  avarice  out  of  the 
house  of  God  by  a  synodical  definition.  In 
the  giving  of  ecclesiastical  orders  let  not  fierce 
hunger  for  gold  find  any  satisfaction;  let  not 
flatteries  filch  any  advantage ;  let  not  favour 
confer  anything :  let  a  man's  life  have  the 
reward  of  honour,  his  modesty  promote  his 
advancement  ;    that,   while  this    kind    of  ob- 


EPISTLE   LVIII. 


71 


servance  obtains,  both  he  that  seeks  to  rise 
by  bribes  may  be  judged  unworthy,  and  he 
to  whom  his  conduct  bears  good  testimony 
may  be  worthily  honoured.  Let  this  be  your 
care,  most  beloved  brother,  let  this  anxiety  ever 
keep  guard  over  your  thoughts,  so  that  you  may 
prove  by  action  that  the  zeal  which  you  shew 
in  your  letters  is  the  witness  of  your  heart. 
Wherefore  continually  and  instantly  press  for 
the  assembling  of  a  synod  ;  and  so  earnestly 
acquit  yourself  as  to  act  up  to  the  dignity  of 
your  title  in  the  administration  of  your  office. 

With  regard  to  what  you  request  to  have 
granted  to  your  Church  on  the  ground  of 
ancient  custom,  we  have  caused  search  to  be 
made  in  our  archives,  and  nothing  has  been 
found.  Wherefore  send  to  us  the  letters  which 
you  say  you  have,  that  from  them  we  may 
gather  what  ought  to  be  granted  you. 

As  to  the  acts  or  writings  of  the  blessed 
Irenaeus,  we  have  now  long  been  searching 
for  them,  but  have  not  succeeded  so  far  in 
finding  any  of  them. 

Furthermore,  let  your  Fraternity  take  care 
to  hold  as  in  all  respects  commended  to  you 
the  monks  whom  we  despatched  to  our  brother 
and  fellow-bishop  Augustine,  and  for  the  sake 
of  God  display  your  charity  towards  them  ; 
and  so  earnestly  concur  with  them  in  priestly 
zeal,  and  so  hasten  to  help  them  with  your 
succour  for  proceeding  on  their  journey,  that, 
while  there  shall  be  no  cause  of  delay  in  your 
parts  to  detain  them,  both  they  may  go  on 
their  way  more  speedily,  and  you  may  find 
a  reward  for  what  you  have  done  in  their 
behalf.  Given  this  loth  day  of  July,  In- 
diction  4  ^. 

EPISTLE   LVIL 
To  Aregius,  Bishop  of  Vapincum?. 

Gregory  to  Aregius,  Bishop  of  Gaul. 

There  being  in  brotherly  love  one  heart  and 
Dne  soul,  as  the  mind  rejoices  in  the  prosperity 
3f  another,  so  is  it  afflicted  in  his  adversity, 
since  in  both  it  is  bound  to  be  partaker  by  the 
aw  of  charity.  And  so  the  greater  sorrow  had 
:ome  upon  us  for  your  sadness,  lest  perchance 
:he  affliction  of  a  prolonged  grief  might  batter 
vour  heart  with  continual  pain,  and  burden 
your  life  with  groans.  But,  having  received 
he  letters  of  your  Charity,  we  have  been  con- 
doled with  the  joy  we  hoped  for,  and  we  give 
hanks  to  Almighty  God,  for  that  we  now  know 
hat  your  equanimity  is  unimpaired,  and  that 
/our  mind  has  been  restored  to  comfort.     Nor 


_  8  In  two  MSS.  (Teller.)  "die  decimo  Kalendas  Julii,  indict. 
,    i.e.  22  June,  a.d.  6oi.     This  may  be  taken  as  correct,  agree- 
ng   with   other    dated  epistles  sent   through    Mellitus  and   his 
orapanions. 
9  Cf.  IX.  107,  to  the  same  Aregius. 


indeed  was  it  otherwise  to  be  expected  of  you 
than  that  you  would  undoubtedly  overcome 
with  priestly  patience  whatever  adversity  there 
might  be. 

Further,  we  well  recollect  how  the  zeal  of 
your  Fraternity  flamed  up  of  old  in  uprooting 
simoniacal  heresy.  Wherefore  we  exhort  that 
you  give  your  earnest  attention  to  this,  and 
that,  among  other  things  that  we  wrote  of,  it 
be  condemned  by  the  strict  definition  of 
a  council ;  that  so,  the  bent  of  our  desire  being 
fulfilled  by  the  help  of  your  solicitude,  you 
may  both  offer  to  Almighty  God  a  most  ac- 
ceptable oblation  in  the  correction  of  vices, 
and  also  shew,  for  the  edification  of  others, 
how  the  care  of  the  pastoral  office  shines  forth 
in  you.  Moreover  our  experience  of  your  life, 
which  we  have  known  to  be  much  superior  to 
that  of  many,  moves  us  to  presume  on  great 
assistance  from  you  in  this  matter.  And  so 
complete  ye  your  kindness  as  under  God  you 
have  begun,  that  the  good  which  with  a  right 
aim  has  been  begun  in  you  may,  by  the  help 
of  God  the  Creator  of  all,  be  brought  to  com- 
pletion. 

Furthermore,  let  your  Fraternity  bestow 
your  accustomed  charity  on  the  monks  whom 
we  have  sent  to  our  most  reverend  brother  and 
fellow-bishop  Augustine ;  and  so  endeavour  to 
succour  them  for  proceeding  on  their  v\ay,  as 
well  personally  as  through  others  as  you  can, 
that,  while  through  your  provision  tliey  have 
no  difficulties  or  delays  in  your  parts,  both  we 
may  feel  that  our  confidence  in  you  was  not  in 
vain,  and  Almighty  God  may  give  you  the 
recompense  of  His  grace  for  the  conversion  of 
the  souls  on  whose  behalf  they  have  been 
sent. 

EPISTLE   LVIII. 
To  DIVERS  Bishops  of  Gaul. 

Gregory  to  Mennas  of  Telona  {Toulon), 
Serenus  of  Massilia  [Alarsei/les),  Lupus  of 
Cabillonum  {Chdlons-sur-Sao/ie),  Aiguifus  of 
Mettas  {Melz),  Simplicius  of  Parish  {^Faris), 
Melantius  of  Rotonius  {Rouen),  and  Licinius  ', 
bishops  of  the  Franks.     A  paribus. 

Though  the  care  of  the  office  you  have 
undertaken  reminds  your  Fraternity  how  you 
ought  to  assist  with  all  your  endeavours  re- 
ligious men,  and  especially  those  who  labour 
in  behalf  of  souls,  yet  it  is  not  beside  the  pur- 
pose that  an  address  by  letter  from  us  should 
stimulate  your  assiduity,  since,  as  a  fire  be- 
comes larger  from  a  blast  of  air,  so  the  pur- 
poses of  a  good  disposition  are  advanced  by 
commendation.     Inasmuch,  then,  as  through 


I  Licinius  (afterwards  canonized)  was  bishop  of  Andegavum 

(A  ngers). 


7^ 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


the  co-operating  grace  of  our  Redeemer  so 
great  a  multitude  of  the  pation  of  the  Angli  is 
being  converted  to  the  grace  of  Christian  faith 
that  our  most  reverend  common  brother  and 
fellow-bishop  Augustine  asserts  that  those  who 
are  with  him  cannot  suffice  for  carrying  out 
this  work  in  divers  places,  we  have  made  pro- 
vision by  sending  to  him  a  few  monks  with 
our  most  beloved  common  sons  Laurentius 
the  presbyter  and  Mellitus  the  abbot.  And  so 
let  your  Fraternity  shew  them  the  charity  that 
becomes  you,  and  so  make  haste  to  aid  them 
wherever  there  may  be  need,  that  througli  your 
assistance  they  may  have  no  cause  for  delay  in 
your  parts,  and  that  both  they  themselves  may 
rejoice  with  you  in  being  relieved  by  your  con- 
solation, and  you,  by  aftbrding  them  your  suc- 
cour, may  be  found  partakers  in  the  cause  in 
furtherance  of  which  they  have  been  sent. 

EPISTLE   LIX. 
To  Theoderic,  King  of  the  Franks  '. 

Gregory  to  Theoderic,  &c. 

The  letter  of  your  Excellency,  which  is  the 
index  of  your  heart,  has  so  shewn,  in  its  flow 
of  lucid  language,  what  great  prudence  is  con- 
spicuous in  you,  along  with  royal  power,  that 
there  can  be  no  doubt  of  the  truth  of  whatever 
fame  has  reported  in  your  praise.  And  inas- 
much as  you  signify,  by  what  you  say  in  praise 
of  it,  that  our  exhortation  has  so  pleased  your 
royal  mind  that  you  wish  whatever  you  know 
to  pertain  to  the  worship  of  our  God,  to  the 
veneration  of  Churches,  or  to  the  honour  of 
priests,  to  be  both  carefully  established  and  in 
all  ways  guarded,  we  appeal  to  you  with 
a  renewed  exhortation,  with  a  view  to  your 
greater  reward,  that  you  would  order  a  synod 
to  be  assembled,  and,  as  we  have  before  written, 
cause  corporal  vices  in  priests  and  the  prav- 
ity  of  simoniacal  heresy  to  be  condemned 
by  the  definition  of  all  the  bishops,  and  to  be 
cut  off  within  the  limits  of  your  kingdom,  and 
allow  not  any  longer  money  to  have  more 
effect  than  the  precepts  of  the  Lord.  For, 
smce  all  avarice  is  the  service  of  idols,  whoso- 
ever does  not  watchtuUy  guard  against  it,  and 
especially  in  the  bestowal  of  ecclesiastical 
honours,  is  subjected  to  the  perdition  of  in- 
fidelity, even  though  he  may  seem  to  hold  the 
faith  which  he  disregards.  As,  then,  against 
external  enemies,  so  also  against  adversaries 
of  souls  among  yourselves,  take  ye  earnest 
heed,  that  on  account  of  this  your  faithful 
opposition  to  Goil's  enemies  you  may  both 
reign  prosperously  here  under  His  protection, 


»  Cf.  Vr.  s8,  note  i. 


and  also  come  hereafter  by  the  leading  of  His 
grace  to  eternal  joys. 

Furthermore,  what  benefits  your  Excellence 
bestowed  on  our  most  reverend  brother  and 
fellow-bishop  Augustine  on  his  progress  to  tlie 
nation  of  the  Angli  we  have  been  told  by 
certain  monks  who  have  returned  to  us  from 
him.  Wherefore,  returning  abundant  thanks, 
we  beg  that  you  will  deign  to  afford  your  sup- 
port in  full  measure  to  these  monks  also  who 
have  been  sent  to  him,  and  to  aid  them  on 
their  onward  journey,  so  that  the  more  amply 
you  shew  your  kindness  to  them,  the  greater 
return  you  may  expect  from  Almighty  God, 
whom  they  serve. 

EPISTLE  LX. 
To  Theodebert,  King  of  the  Franks  3. 

Gregory  to  Theodebert,  &c. 

One  who  receives  with  willing  mind  and 
embraces  in  the  bosom  of  his  heart  words  of 
fatherly  admonition  declares  himself  without 
doubt  to  be  one  who  would  be  an  amender 
of  faults.  On  which  account  the  absolute 
promise  of  your  Excellence  assures  us  suffi- 
ciently. For  we  hold  in  place  of  a  pledge 
the  words  of  one  who  is  good  for  payment. 
Therefore  let  your  Excellency  vouchsafe,  ad- 
hering to  the  conmiands  of  our  God,  to  give 
zealous  attention  to  the  assembling  of  a  synod, 
that  every  corporal  vice  in  priests,  and  simo- 
niacal heresy,  which  was  the  first  to  arise  in 
Churches  from  iniquitous  ambition,  may  under 
threat  of  the  censure  of  your  power  be  re- 
moved by  the  definition  of  a  council,  and  be 
cut  oft"  by  the  roots  ;  lest,  if  gold  is  loved  in 
your  parts  more  than  God,  He  who  now  re- 
mains tranquil  while  His  precepts  are  despised 
be  felt  hereafter  to  be  wrathful  in  vengeance. 
And  indeetl,  because  we  say  all  this  for  your 
own  behoof,  we  therefore  cease  not  to  press 
you  again  and  again,  that  we  may  be  able, 
even  by  importunUy,  to  do  good  to  our  most 
excellent  and  most  sweet  sons.  For  it  will  be 
in  all  respects  of  advantage  to  your  kingdom, 
if  what  is  done  in  those  parts  against  God  be 
corrected  by  the  emendation  of  your  Excel- 
lency. 

Furthermore,  what  good  service  your  Excel- 
lency tlid  to  our  most  reverend  brother  and 
fellow-bishop  Augustine  on  his  progress  to  the 
nation  of  the  Angli  we  have  learnt  from  the 
report  of  certain  monks  who  returned  to  us 
from  him.  Rendering  you  the  greatest  thanks 
for  this,  we  beg  you  to  bestow  your  benefits 
abundantly  on  the  monks,  the  bearers  of  tnese 


3  Cf.  VI.  58,  note  I. 


EPISTLE   LXII. 


73 


presents,  whom  we  have  sent  to  our  said 
ijrother,  to  the  end  that,  while  under  your 
patronage,  they  find  no  difficulties  in  your 
parts,  but  accomplish  easily  with  the  help  of 
Christ  the  journey  they  have  undertaken,  you 
may  reap  your  richer  fruit  of  reward  before 
the  eyes  of  our  God. 

EPISTLE   LXI. 
To  Clotaire,  King  of  the  Franks*. 

Gregory  to  Clotaire,  &c. 
Among  so  many  cares  and  anxieties  which 
you  sustain  for  the  government  of  the  peoples 
under  your  sway,  it  is  to  your  exceeding  praise 
and  great  reward  that  you  are  helpers  of  those 
who  labour  in  the  cause  of  God.  And,  since 
you  have  shewn  yourselves  by  the  good  things 
you  have  already  done  to  be  such  that  we 
may  presume  still  better  things  of  you,  we  are 
moved  most  gladly  to  request  of  you  what  will 
be  to  your  own  reward.  Now  certain  monks, 
who  had  proceeded  with  our  most  reverend 
brother  and  fellow-bishop  Augustine  to  the 
nation  of  the  Angli,  have  returned  and  told  us 
with  what  great  charity  your  Excellence  re- 
freshed this  our  brother  when  he  was  present 
with  you,  and  with  what  supports  you  aided 
him  on  his  departure.  But,  since  the  works 
of  those  who  do  not  recede  from  the  good 
they  have  begun  are  acceptable  to  our  God, 
we  beg  of  you,  greeting  you  with  fatherly 
affection,  to  hold  as  peculiarly  commended  to 
you  the  monks,  bearers  of  these  presents, 
whom  we  have  sent  to  our  aforesaid  brother, 
together  with  our  most  beloved  sons,  the  pres- 
byter Laurentius  and  the  abbot  Mellitus. 
And  whatever  kindness  you  before  shewed  to 
him  bestow  ye  on  them  also  to  the  richer 
increase  of  your  praise,  to  the  end  that,  when 
through  your  provision  they  shall  have  accom- 
plished without  delay  the  journey  they  have 
begun.  Almighty  God  may  be  the  recompenser 
nf  your  good  deeds,  and  both  your  guardian  in 
prosperity  and  your  helper  in  adversity. 

Furthermore,  it  has  come  to  our  ears  that 
in  your  parts  sacred  orders  are  conferred  with 
payment  of  money.  And  we  are  exceedingly 
listressed  if  the  gifts  of  God  are  not  attained 
)y  merit,  but  pounced  upon  by  bribes.  And, 
)ccause  this  simoniacal  heresy,  which  was  the 
irst  to  arise  in  the  Church,  was  condemned 
>y  the  authority  of  the  apostles,  we  beg  of  you 
or  your  own  reward  to  cause  a  synod  to  be 
'ssembled;  to  the  end  that,  having  been  put 
lown  and  eradicated  by  the  definition  of  all 


4  Clotaire  II.,  at  this  time  king  of  Neustria,  his  capital  being 
oissons.  There  is  no  letter  to  him  among  those  which  had  been 
arrie  i  by  Augustine.  Ku'  it  appears  from  this  epistle  that  the 
lissionaries  had  passed  th.ough  his  dominions  and  had  been  well 
iceived.  , 


the  priests,  it  may  in  future  find  no  power  in 
your  parts  to  endanger  souls,  nor  be  allowed 
henceforth  to  arise  under  any  pretext  what- 
ever, that  so  our  Almighty  God  may  exalt  you 
against  your  adversaries  in  proportion  as  He 
sees  that  you  have  zeal  in  fulfilling  His  com- 
mands, and  as  you  take  thought  for  the  salva- 
tion of  souls  which  had  been  in  danger  of 
perishing  by  the  sword  of  this  atrocity. 

EPISTLE  LXII. 
To  Brunichild,  Queen  of  the  Franks'. 

Gregory  to  Brunichild,  &c. 

We  render  thanks  to  Almighty  God,  Who, 
among  all  the  other  gifts  of  His  loving-kind- 
ness that  He  has  bestowed  upon  your  Excel- 
lency, has  so  filled  you  with  a  love  of  the 
Christian  religion  that  whatever  you  know  to 
pertain  to  the  gain  of  souls,  whatever  to  the 
propagation  of  the  faith,  you  cease  not  to 
carry  into  effect  with  devout  mind  and  pious 
zeal.  As  to  the  great  favour  and  assistance 
wherewith  your  Excellence  aided  our  most 
reverend  brother  and  fellow-bishop  Augustine 
on  his  progress  to  the  nation  of  the  Angli, 
fame  had  already  not  been  silent ;  and  after 
wards  certain  monks,  returning  to  us  from 
him,  gave  us  a  particular  account  thereof. 

And  indeed,  let  others  to  whom  your  bene- 
factions are  less  known  wonder  at  these  evi- 
dences of  your  Christianity;  for  to  us  who 
know  them  by  experience  they  are  not  a  sub- 
ject of  wonder,  but  of  rejoicing,  because 
through  what  you  bestow  upon  others  you 
delight  yourself.  Now  of  what  sort  and  how 
great  are  the  miracles  which  our  Redeemer  has 
wrought  in  the  conversion  of  the  above-written 
nation  is  already  known  to  your  Excellency. 
On  which  account  you  ought  to  have  great  joy, 
since  the  succours  aff"orded  by  you  claim  to 
tliemselves  the  larger  share  herein,  it  having 
been  through  your  aid,  after  God,  that  the 
word  of  preaching  became  widely  known  in 
those  parts  For  one  who  aids  the  good  work 
of  another  makes  it  his  own.  But,  that  the 
fruit  of  your  reward  may  be  richer  more  and 
more,  we  beg  of  you  kindly  to  afford  the  sup- 
port of  your  patronage  to  the  monks,  the 
bearers  of  these  presents,  whom  we  have  sent 
with  our  most  beloved  sons,  the  presbyter 
Laurentius  and  the  abbot  Mellitus,  to  our 
aforesaid  most  reverend  brother  and  fellow- 
bishop,  because  of  his  telling  us  that  those 
who  are  with  him  are  not  sufficient ;  and  to 
vouchsafe  to  stand  by  them  in  all  things,  to 
the  end  that,  when  by  the  good  auspices  of 


5  Brunechild  was  at  this  time  with  her  grandoon  Theoderic 
in  the  kingdom  of  Burgundy,  having  been  expelled  from  Austrasia, 
according  to  Greg.  Turon,  a.d.  599. 


74 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


your  Excellency  they  shall  have  had  the  better 
success,  and  shall  have  found  no  delays  or 
difficulties  in  your  parts,  you  may  call  down 
the  mercy  of  our  God  towards  you  and  your 
most  sweet  nephews  in  proportion  as  you  have 
demeaned  yourselves  compassionately  for  the 
love  of  Him  in  causes  of  this  kind. 

[(In  Collect.  Pauli  Diac.)  Given  the  tenth 
day  of  the  Kalends  of  July,  Indiction  4.] 

EPISTLE    LXIII. 
To  Brunichild,  Quken  of  the  Franks. 

Gregory  to  Brunichild,  &c. 

What  good  gifts  have  been  conferred  on 
you  from  above,  and  with  what  piety  heavenly 
grace  has  filled  you,  this,  among  all  the  other 
proofs  of  your  merits,  intimates  evidently  to 
all,  that  you  both  govern  the  savage  hearts  of 
barbarians  with  the  skill  of  prudent  counsel, 
and  (what  is  still  more  to  your  praise),  adorn 
your  royal  power  with  wisdom.  And  since,  as 
you  are  above  many  nations  in  both  these 
respects,  so  also  you  excel  them  in  the  purity 
of  your  faith,  we  have  great  confidence  in 
your  amending  what  is  unlawful.  For  the 
contents  of  the  letters  you  have  already  sent 
us  are  witness  how  your  Excellency  has  em- 
braced our  exhortation,  and  with  what  devo- 
tion you  long  to  fulfil  the  same.  But,  since 
He  Who  is  the  giver  of  good  dispositions  is 
wont  to  be  their  helper  also,  we  trust  that  He 
may  direct  your  causes  in  His  loving-kindness 
all  the  more  favourably  as  He  sees  you  to  be 
assiduous  in  His  cause.  Do  you  God's  work, 
and  God  will  do  yours.  Wherefore  order  a 
synod  to  be  assen)bled,  and,  among  other 
things,  as  we  have  before  written,  studiously 
prohibit  by  the  definition  of  a  council  the  sin 
of  simoniacal  heresy  in  your  kingdom.  Ofifer 
a  sacrifice  to  God  by  conquering  the  enemy 
that  is  within,  that  by  His  help  you  may  con- 
quer the  enemies  that  are  without ;  and  that, 
according  to  the  zeal  you  evince  against  His 
foes,  such  you  may  feel  Him  to  be  in  aiding 
you.  Believe  me,  moreover,  that,  as  we  have 
learnt  from  the  experience  of  many,  whatever 
is  gathered  together  with  sin  is  spent  with 
loss.  If,  then,  you  wish  to  lose  nothing  un- 
justly, endeavour  to  the  utmost  to  have 
nothing  got  by  injustice.  For  in  earthly 
matters  loss  has  always  its  origin  in  sin.  You, 
therefore,  if  you  wish  to  stand  above  adverse 
nations,  if  you  would  speedily,  with  God's 
leave,  be  victorious  over  them,  receive  with 
trembling  the  commandments  of  the  same 
Almighty  God,  that  He  Himself  may  fight  for 
you  against  your  adversaries.  Who  has  promised 
in  Holy  Writ,  saying,  2Vie  Lord  shall  fight  for 
you,  and  ye  shall  hold  your  peace  {^,\o(S.  xiv.  14). 


\In  Collect.  Pauli  Diac.  :  Data  die  deciina 
Kalejid.,  Indict.  4.  Ifi  Remigiano:  Data  die 
X  Kale/idas  Julii,  Indict.  4.] 

EPrSTLE   LXIV. 
To  Augustine,  Bishop  of  the  Angli*. 

Here  begins  the  epistle  of  the  blessed 
Gregory,  pope  of  the  city  of  Rome,  in  exposi- 
tion of  various  matters,  which  he  sent  into 
transmarine  Saxony  to  Augustine,  whom  he 
had  himself  sent  in  his  own  stead  to  preach. 

Preface. — Through  my  most  beloved  son 
Laurentius,  the  presbyter,  and  Peter  the  monk, 
I  received  thy  Fraternity's  letler,  in  which 
thou  hast  been  at  pains  to  question  me  on 
many  points.  But,  inasmuch  as  my  aforesaid 
sons  found  me  afflicted  with  the  pains  of  gout, 
and  on  their  urging  me  to  dismiss  them  speed- 
ily were  allowed  to  go,  leaving  me  under  the 
same  painful  affliction  ;  I  have  not  been  able 
to  reply,  as  I  ought  to  have  done,  at  greater 
length  on  every  single  point. 

Augustine's  first  question. 

I  ask,  most  blessed  father,  concerning 
bishops,  how  they  should  live  with  their 
clergy :  And  concerning  the  ofi^erings  of  the 
faithful  which  are  received  at  the  altars,  both 
into  what  portions  they  should  be  divided, 
and  how  the  bishop  ought  to  deal  with  them 
in  the  Church. 

Answer  of  Saint  Gregory,  pope  of  the  city 
of  Pome. 

Holy  Scripture,  which  no  doubt  thou  know- 
est  well,  bears  witness,  and  especially  the 
epistles  of  the  blessed  Paul  to  Timothy,  in 
which  he  studied  to  instruct  him  how  he 
ought  to  behave  himself  in  the  house  of  God. 
Now  it  is  the  custom  of  the  Apostolic  See  to 
deliver  an  injunction  to  bishops  when  or- 
dained, that  of  all  emoluments  that  come  in 


6  This  important  epistle  is  given  below  as  published  in  the 
Benedictine  edition,  with  notes  pointing  out  its  main  variations 
from  Bede  {H.E.  i.  27),  and  with  addition  of  the  Preface,  tirst 
published  by  Mansi  (jiuf'plent.  ad  Concil.  torn,  vi.,  p.  385),  from 
a  MS.  Codex  of  the  eighth  century  {Cod.  Lucen.).  Bede's  copy 
may  be  regarded  as  the  most  authentic,  having  been  brought 
to  him  from  Rome  by  Nothelm,  a.d.  715 — 731  (Bede,  H  £. 
Prcef.).  However,  he  does  not  give  the  Preface,  which  has 
internal  evidence  of  authenticity.  Subsequently  to  Nolhelm's 
visit  to  Rome,  it  would  setm  that  the  whole  epistle  had  been 
mislaid  there,  not  having  been  kept  among  the  rest  of  Gregory's 
letters.  For  St.  Boniface,  a.d.  736  {E/>ist.  XL.  ad  Nothelm. 
Episc.  Caniuar.)  requests  Nothelm  to  send  him  a  copy  of  these 
Questions  and  Answers  from  England,  saying  that  no  copy  of 
them  could  at  that  time  be  found  at  Rome.  They  were,  we  may 
conclude,  discovered  subsequently.  Internal  evidence,  as  well  as 
historic  probability,  supports  the  superior  genuineness  of  Bede's 
copy.  (Cf.  Councils,  S'c,  relating  to  Great  Britain  and  Ire- 
land, 0.vf.,  1871.  Vol.  III.,  p.  32.)  The  edition  of  the  Epistle 
{Cod.  Lucen.)  above  referred  to  as  published  by  Mansi,  though 
containing  several  variations,  agrees  in  many  respects  with  that 
of  Bede,  and  especially  in  the  absence  of"  the  request  of  Augus- 
tine "  {obsecratio  Augustini)  and  "  th»  gr;»nt  of  Gregory  "  (Con- 
cessio  Gregorii]  after  the  answer  to  the  .'inth  question.  See  note 
there. 


EPISTLE   LXIV. 


75 


four  divisions  should  be  made  :  to  wit,  one  for 
the  bishop  and  his  household  on  account  of 
hospitality  and  entertainment ;  another  for  the 
clergy  ;  a  third  for  the  poor ;  and  a  fourth 
for  the  reparation  of  Churches.  But,  inasmuch 
as  thy  Fraternity,  having  been  trained  in  the 
rules  of  a  monastery,  ought  not  to  live  apart 
from  thy  clergy  in  the  Church  of  the  Angli, 
which  by  the  guidance  of  God  has  lately  been 
brought  to  the  faith,  it  will  be  riglit  to  in- 
stitute that  manner  of  life  which  in  the  begin- 
ning of  the  infant  Church  was  that  of  our 
Fathers,  among  whom  none  said  that  aught  of 
the  things  which  he  possessed  was  his  own, 
but  they  had  all  things  common  (Acts  iv.). 

Augustine's  second  question  7. 

I  wish  to  be  taught  whether  clerics  who 
cannot  contain  may  marry ;  and,  if  they  marry, 
whether  they  should  return  to  the  world. 

Answer  of  the  blessed  pope  Gregory. 

If,  however,  there  are  any  clerics,  not  in 
sacred  orders,  who  cannot  contain  themselves, 
they  ought  to  take  to  themselves  wives,  and 
receive  their  stipends  separately,  since  we 
know  that  it  is  written  of  those  same  Fathers 
whom  we  have  before  mentioned,  that  dis- 
tribution was  n)ade  unto  every  man  according 
as  he  had  need.  Wherefore  thought  should 
be  taken  and  provision  made  for  their  stipends, 
and  they  should  be  kept  under  ecclesiastical 
rule,  that  they  may  lead  good  lives,  and  give 
attention  to  the  singing  of  psalms,  and  by  the 
help  of  God  preserve  their  heart  and  tongue 
and  body  from  all  that  is  unlawful.  But  as 
to  those  who  live  in  community,  what  is  there 
more  for  us  to  say  with  regard  to  assigning 
portions,  or  shewing  hospitality,  or  executing 
mercy,  seeing  that  what  remains  over  and 
above  their  needs  is  to  be  expended  for  pious 
and  religious  uses,  as  the  Lord  and  Master 
of  us  all  says.  Of  what  is  over  give  alms, 
and  behold  all  things  are  clean  unto  you  (Luke 
xi.  41)  ? 

Augustine  s  third  question. 

Since  there  is  but  one  faith,  why  are  the 
uses  of  Churches  so  different,  one  use  of 
Mass  being  observed  in  the  Roman  Church, 
md  another  in  the  Churches  of  Gaul  ? 

Answer  of  the  blessed  pope  Gregory. 

Thy  Fraternity  knows  the  use  of  the  Roman 
Church,  in  which  thou  hast  been  nurtured, 
But  I  approve  of  thy  selecting  carefully  any- 


7  In  Bede,  and  Cod.  Luc,  this  question  does  not  appear,  what 
ollows  as  a  reply  to  it  being  in  continuation  of  the  answer  to 
Question  I.  The  form  of  the  beginning  of  the  reply,  "Si  qui 
ero  sunt  clerici,"  favours  its  having  been  so. 


thing  thou  hast  found  that  may  be  more 
pleasing  to  Almighty  God,  whether  in  the 
Roman  Church  or  that  of  Gaul,  or  in  any 
Church  whatever,  and  introducing  in  the 
Church  of  the  Angli,  which  is  as  yet  new 
in  the  faith,  by  a  special  institution,  what  thou 
hast  been  able  to  collect  from  many  Churches. 
For  we  ought  not  to  love  things  for  places, 
but  places  for  things.  Wherefore  choose  from 
each  several  Church  such  things  as  are  pious, 
religious,  and  right,  and,  collecting  them  as  it 
were  into  a  bundle,  plant  them  in  the  minds 
of  the  Angli  for  their  use. 

Angustini s  fourth  question. 
Pray  tell  me  what  any  one  ought  to  suffer 
who   may  have    abstracted   anything  from    a 
church  by  theft  ? 

Answer  of  the  blessed  pope  Gregory. 

In  this  case  thy  Fraternity  can  consider, 
with  regard  to  the  person  of  the  thief,  how  he 
may  be  best  corrected.  For  there  are  some 
who  commit  theft  though  they  have  resources, 
and  there  are  others  who  transgress  in  this 
matter  out  of  want.  Hence  it  is  needful  that 
some  should  be  corrected  by  fines,  but  some 
by  stripes,  and  some  more  severely,  but  some 
more  lightly.  And,  when  any  one  is  some- 
what severely  dealt  with,  he  sliould  be  dealt 
with  in  charity,  and  not  in  anger ;  since  to 
the  man  himself  who  is  corrected  the  punish- 
ment is  assigned  lest  he  should  be  given  up 
to  the  fires  of  hell.  For  we  ought  so  to  main- 
tain discipline  towards  believers  as  good 
fathers  are  wont  to  do  towards  their  sons, 
whom  they  both  smite  with  blows  Tor  their 
faults,  and  yet  seek  to  have  as  their  heirs  the 
very  persons  on  whom  they  inflict  pain,  and 
keep  what  they  possess  for  the  very  same 
whom  they  seem  to  assail  in  anger.  This 
charity,  then,  should  be  retained  in  the  mind, 
so  that  nothing  at  all  be  done  beyond  the 
rule  of  reason. 

Thou  askest  also  how  they  ought  to  restore 
what  they  have  abstracted  by  theft  from 
churches.  But  far  be  it  from  us  that  the 
Church  should  receive  back  with  increase 
what  it  seems  to  lose  of  its  earthly  things,  and 
seek  gain  out  of  losses,  [a/.,  for  de  damnis, 
de  vanis.     So  Bede.] 

Augustine's  fifth  question. 
I  beg  to  know  whether  two  brothers  may 
marry  two  sisters,  who  are  far  removed  from 
them  in  descent. 

Answer  of  the  blessed  pope  Gregory. 
This  by  all  means  may  be  done.     For  no- 
thing at  all  is  found  in  Holy  Writ  which  seems 
to  be  opposed  to  it. 


76 


EPISTLES   OF   ST.  GREGORY  THE   GREAT. 


Augustine^ s  sixth  question. 
As  far  as  what  generation  believers  ought 
to  be  joined  in  marriage  with  their  kin,  and 
whether  it   is    lawful   to   be  joined    in   mar- 
riage with  stepmothers  and  brothers*  wives  ? 

Answer  of  the  blessed  pope  Gregory, 

A  certain  earthly  law  in  the  Roman  republic 
allows  the  son  and  daughter,  whether  of  a 
brother  and  sister,  or  of  two  brothers,  or  of 
two  sisters,  to  marry  together.  But  we  have 
learnt  by  experience  that  progeny  cannot 
ensue  from  such  marriages.  And  the  sacred 
law  forbids  to  uncover  the  nakedness  of 
kindred.  Whence  it  follows  that  only  the 
third  or  fourth  generations  of  believers  may 
be  lawfully  joined  together  ^.  For  the  second, 
which  we  have  spoken  of,  ought  by  all  means 
to  abstain  from  each  other.  But  to  have 
intercourse  with  a  stepmother  is  a  grave 
offence,  seeing  that  is  also  written  in  the 
law,  thou  sha/t  not  uncover  the  nakedness  of 
thy  father  (Lev.  xviii.  7).  Not  indeed  that 
a  son  can  uncover  his  father's  nakedness ; 
but,  since  it  is  written  in  the  law,  They  too 
shall  be  one  flesh  (Gen.  ii.  24),  he  who  has 
presumed  to  uncover  the  nakedness  of  his 
stepmother,  who  has  been  one  flesh  with  his 
father,  has  in  truth  uncovered  his  father's 
nakedness.  It  is  also  forbidden  to  have  inter- 
course with  a  brother's  wife,  who,  through  her 
former  conjunction,  has  become  the  flesh  of 
the  brother.  For  which  thing  also  John  the 
Baptist  was  beheaded,  and  crowned  with  holy 
martyrdom.  He  was  not  bidden  to  deny 
Christ;  and  yet  for  confessing  Christ  he  was 
slain ;  because  the  same  our  Lord  Jesus 
Christ  had  said,  /  am  the  truth  (John  xiv.  6) ; 
and  because  John  was  slain  for  the  truth,  he 
shed  his  blood  for  Christ. 

Augustine's  seventh  question  '. 

I  request  to  have  it  declared  whether  to 
such  as  are  thus  foully  joined  together  separa- 
tion should  be  enjoined,  and  the  oblation  of 
sacred  communion  denied  them  ? 

Answer  of  the  blessed  pope  Gregory. 
But,  since  there  are  many  in  the  nation  of 
the  Angli  who  while  they  were  yet  in  unbelief 
are   said   to   have    been    associated    in   such 


8  This  allowance  of  marriage  between  second  cousins  seems 
to  have  caused  surprise  in  some  quarters.  Cf.  Epistle  of  Felix 
of  Messana  to  Gregory  (XIV.  t6).  The  motive  of  St.  Boniface 
in  his  letter  to  Nothelm,  reterred  to  above  under  note  i,  in  which 
he  asked  for  a  copy  of  these  Questions  and  Answers,  seems  to 
have  been  a  desire  to  ascertain  whether  Gregory  had  really 
allowed  such  marriages.  He  writes,  "  in  qua  inter  caetera  capi- 
tula  continetur  quod  in  tertia  generatione  propinquitatis  fidelibus 
liceat  matiimonia  copulare." 

9  This  question  is  not  in  Bede,  or  in  Cod.  Lucetts.,  what 
follows  being  given  as  a  continuation  of  the  preceding  answer. 
It  begins  with  "  Quia  vero."    Ct.  note  2. 


unholy  marriages,  they  should  be  admonished, 
when  they  come  to  the  faith,  to  abstain  from 
each  other,  and  be  made  to  understand  that 
this  is  a  grievous  sin.  Let  them  fear  God's 
tremendous  judgment,  lest  for  carnal  delight 
they  incur  the  pains  of  eternal  torment.  Yet 
they  should  not  on  this  account  be  deprived 
of  the  communion  of  the  Lord's  body  and 
blood,  lest  we  should  seem  to  punish  them 
for  what  they  had  bound  themselves  in  through 
ignorance  before  the  laver  of  baptism.  For  at 
this  time  holy  Church  corrects  some  things 
with  fervour,  tolerates  some  things  with  gentle- 
ness, connives  at  and  bears  some  things  with 
consideration,  so  as  often  to  repress  what  she 
opposes  by  bearing  and  conniving.  But  all 
who  come  to  the  faith  are  to  be  warned  not 
to  dare  to  perpetrate  any  such  thing :  and  if 
any  should  perpetrate  it,  they  must  be  de- 
prived of  the  communion  of  the  Lord's  body 
and  blood,  since,  as  in  those  who  have  done  it 
in  ignorance  the  fault  should  be  to  a  certain 
extent  tolerated,  so  it  should  be  severely 
visited  in  those  who  are  not  afraid  to  sin 
in  spite  of  knowledge. 

Augustine^ s  eighth  question. 

I  ask  whether,  if  length  of  way  intervenes, 
and  bishops  are  not  able  to  assemble  easily, 
a  bishop  should  be  ordained  without  the 
presence  of  other  bishops.  ' 

Anszver  of  the  blessed  pope  Gregory. 

Indeed  in  the  Church  of  the  Angli,  wherein 
thou  art  so  far  the  only  bishop,  thou  canst  not 
ordain  a  bishop  otherwise  than  without  bishops. 
For,  when  bishops  shall  come  from  Gaul,  they 
will  attend  thee  as  witnesses  for  the  ordination 
of  a  bishop  \  But  we  desire  thy  Fraternity 
so  to  ordain  bishops  in  England  that  the 
bishops  themselves  be  not  separated  from  one 
another  by  long  distances,  to  the  end  that 
there  be  no  necessary  cause  why  they  should 
not  come  together  in  the  case  of  the  ordination 
of  any  bishop.  For  the  presence  of  some 
other  pastors  also  is  exceedingly  advantageous; 
and  hence  they  ought  to  he  able  to  come 
together  as  easily  as  possible.  When  there- 
fore, God  granting  it,  bishops  shall  have  been 
ordained  in  places  not  far  from  each  other, 
an  ordination  of  bishops  should  in  no  case 
take  place  without  three  or  four  bishops  being 
assembled.     For  in  spiritual  things  themselves, 


I  It  is  to  be  observed  that  Gregory,  though  aware  of  the 
existence  of  British  bishops,  as  his  answer  to  the  following  ques- 
tion shews,  does  not  contemplate  their  taking  part  in  ordinations. 
He  may  have  been  unwilling  to  inviie  their  co-opeiation  till 
assured  of  their  orthodoxy  and  submission  to  the  Roman  See. 
The  failure  of  Augustine's  negociations  with  them  has  been 
attributed  to  his  own  imperious  attitude  towards  them.  But 
it  is  at  least  a  question  whether  his  instructions  did  not  justify 
the  position  he  assumed  (see  Bede,  H.E.  II.  2.). 


EPISTLE   LXIV. 


n 


that  they  may  be  ordered  wisely  and  maturely, 
we  may  draw  an  example  even  from  carnal 
tilings.  For  assuredly,  when  marriages  are 
celebrated  in  the  world,  some  married  persons 
are  called  together,  that  those  who  have  gone 
before  in  the  way  of  marriage  may  be  associ- 
ated also  in  the  ensuing  joy.  Why  then,  in 
this  spiritual  ordination  too,  wherein  man  is 
joined  to  God  through  a  sacred  mystery, 
should  not  such  come  together  as  may  both 
rejoice  in  the  advancement  of  him  who  is 
ordained  bishop  and  pour  forth  prayers  to  the 
Almighty  Lord  for  His  protection  ? 

jiugustifie's  ninth  question. 

I   ask   also  how  we  should  deal  with  the 
bishops  of  Gaul  and  of  the  Britons. 

Ans7ver  of  the  blessed  pope  Gregory. 
Over  the  bishops  of  Gaul  we  give  thee  no 
authority,  since  from  the  ancient  times  of  my 
predecessors  the  bishop  of  Arelate  {Aries)  has 
received  the  pallium,  and  we  ought  by  no 
means  to  deprive  him  of  the  authority  that 
he  has  acquired.  If  therefore  it  should  happen 
that  thy  Fraternity  should  pass  into  the  pro- 
irinces  of  Gaul,  thou  shouldest  act  with  the 
5ame  bishop  of  Arelate  in  such  a  way  that 
/ices  in  bishops,  if  any,  may  be  corrected. 
And,  if  he  should  by  chance  be  lukewarm 
n  the  vigour  of  discipline,  he  must  be  stirred 
jp  by  the  zeal  of  thy  Fraternity.  To  him  we 
lave  also  written  letters^,  bidding  him  aid 
;hee  with  his  whole  soul,  whenever  thy 
Holiness  may  be  present  in  Gaul,  that  you 
nay  together  repress  in  the  manners  of 
)ishops  all  that  is  contrary  to  the  command 
)f  our  Creator.  But  thou  thyself  wilt  not 
lave  power  to  judge  the  bishops  of  Gaul  by 
luthority  of  thine  own  ;  but  by  persuading, 
illuring,  and  also  exhibiting  thine  own  good 
vorks  for  their  imitation,  and  so  moulding  the 
lispositions  of  the  vicious  to  concern  for 
loliness ;  seeing  that  it  is  written  in  the  law, 
One  passing  through  the  standing  corn  of  an- 

■  ther  must  not  put  in  a  sickle,  but  rub  the  ears 
vith  his  hand  and  eat  (Deut.  xxxii.  25).  Thou 
■anst  not,  then,  put  in  the  sickle  of  judgment 
nto  the  crop  that  is  seen  to  be  committed 
0  another ;    but  by  kindly  good  offices  thou 

•  anst  strip   the   corn    of  the  Lord    from  the 

■  haff  of  its  defects,  and  by  admonishing  and 
:  ersuading,  convert  it,  as  it  were  by  chewing, 

ito  the   body  of  the  Church.     But  whatever 
;  to  be  done  authoritatively,  let  it  be  done 

•  ith  the  aforesaid  bishop  of  Arelate,  lest  there 
:  hould  be  any  disregard  of  what  the  ancient 
I  istitution  of  the  Fathers  has  provided.     But 


'  Cf.  XI.  68. 


of  all  British  bishops  we  commit  the  charge 
to  thy  Fraternity,  that  the  unlearned  may  be 
taught,  the  w^eak  strengthened  by  persuasion, 
the  perverse  corrected  by  authority. 

Augustin^s  request. 

I  request  that  the  relics  of  Saint  Sixtus  the 
martyr  may  be  sent  to  us  3. 

The  grant  of  Gregory. 

We  have  done  what  thou  hast  requested,  to 
the  end  that  the  people  who  formerly  said 
that  they  venerated  in  a  certain  place  the 
body  of  Saint  Sixtus  the  martyr,  which  seems 
to  thy  Fraternity  to  be  neither  the  true  body 
nor  truly  holy,  may  receive  certain  benefits 
from  the  most  holy  and  approved  martyr,  and 
not  reverence  what  is  uncertain.  Yet  it  seems 
to  me  that,  if  the  body  which  is  believed  by 
the  people  to  be  that  of  some  martyr  is 
distinguished  among  them  by  no  miracles,  and 
if  further  there  are  none  of  the  more  aged  who 
declare  that  they  had  heard  the  order  of  his 
passion  from  progenitors,  the  relics  which  thou 
hast  asked  for  should  be  so  deposited  apart 
that  the  place  in  which  the  aforesaid  body 
lies,  be  entirely  blocked  up,  and  that  the 
people  be  not  allowed  to  desert  what  is 
certain,  and  venerate  what  is  uncertain. 

Atigustine's  tenth  question. 

Whether  a  pregnant  woman  should  be  bap- 
tized, or,  when  she  has  brought  forth,  after 
what  length  of  time  she  should  be  allowed 
to  enter  the  church.  Or,  to  guard  also  against 
her  issue  being  surprised  by  death,  after  how 
many  days  it  may  receive  the  sacrament  of 
holy  baptism.  Or  after  what  length  of  time 
her  husband  may  have  carnal  intercourse  with 
her.  Or,  if  she  is  in  her  sickness  after  the 
manner  of  women,  whether  she  may  enter  the 
church,  or  receive  the  sacrament  of  sacred 
communion.  Or  whether  a  man  after  inter- 
course with  his  wife,  before  he  has  been  washed 
with  water,  may  enter  the  church,  or  even 
go  to  the  ministry  {ministerium :  in  Bede, 
mysteriuni)  of  sacred  communion.  All  these 
things  it  is  right  we  should  have  made  known 
to  us  for  the  rude  nation  of  the  Angli. 

Answer  of  the  blessed  pope  Gregory. 

I  doubt  not  that  thy  Fraternity  has  been 
asked  these  questions,  and  I  think  that  I  have 
supplied  thee  with  ahswers  to  them.  But 
I  believe  that  thou  wishest  what  thou  art  able 
of  thyself  to  say  and  think  to  be  confirmed 
by  my  reply.  For  why  should  not  a  pregnant 
woman    be   baptized,   fecundity   of  the   flesh 


3  This  question,  with  the  answer  to  it,  is  absent  from  Bede, 
and  Cod.  Lucens.,  and  may  be  regarded  as  an  interpolation. 


78 


EPISTLES   OF  ST.  GREGORY   THE   GREAT. 


being  no  fault  before  the  eyes  of  Almighty 
God  ?  For,  when  our  first  parents  had  trans- 
gressed in  Paradise,  they  lost  by  the  just 
judgment  of  God  the  immortality  which  they 
had  received.  Therefore,  because  Almighty 
God  would  not  utterly  extinguish  the  human 
race  for  their  fault,  He  took  away  immortality 
from  man  for  his  sin,  and  yet,  in  the  kindness 
of  His  pity,  reserved  to  him  fruitfulness  in 
offspring.  With  what  reason  then  can  wliat 
has  been  preserved  to  the  human  race  by  the 
gift  of  Almighty  God  be  debarred  from  the 
grace  of  holy  baptism  ?  For  indeed  it  is  very 
foolish  to  suppose  that  a  gift  of  grace  can 
possibly  be  inconsistent  with  that  mystery 
wherein  all  human  sin  is  entirely  extinguished. 

But  as  to  how  many  days  after  her  delivery 
a  woman  may  enter  the  churcli,  thou  hast 
learnt  that  by  the  direction  of  the  Old  Testa- 
ment she  ought  to  keep  away  xxxiii.  days 
for  a  male  child,  but  Ixvi.  for  a  female.  It 
should  be  known,  however,  that  this  is  under- 
stood mystically.  For,  if  in  the  same  hour 
in  wdiich  she  has  been  delivered  she  enters 
the  church,  she  subjects  herself  to  no  burden 
of  sin.  For  it  is  the  pleasure  of  the  flesh,  not 
the  pain,  that  is  in  fault.  But  it  is  in  the 
carnal  intercourse  that  the  pleasure  lies  ;  for 
in  bringing  forth  of  offspring  there  is  pain 
and  groaning.  Whence  even  to  the  first 
mother  of  all  it  is  said,  In  sorroiv  thou  shalt 
bring  forth  children  (Gen.  iii.  i6).  If,  there- 
fore, we  forbid  a  woman  after  her  delivery 
to  enter  the  church,  we  reckon  her  very 
penalty  to  her  for  a  fault.  Moreover,  it  is  by 
no  means  forbidden  that  either  a  woman  after 
delivery  or  that  which  she  has  brought  forth 
should  be  baptized  without  delay,  if  in  peril 
of  death  ;  she  even  in  the  same  hour  in  which 
she  is  delivered,  or  it  in  the  same  hour  in 
which  it  is  born.  For,  as  in  the  case  of  those 
who  live  and  have  discretion  the  grace  of  the 
holy  mystery  should  be  seen  to  with  great 
discernment,  so  to  those  who  are  in  imminent 
danger  of  death  it  should  be  offered  without 
any  delay,  lest,  while  time  is  being  sought  for 
administering  the  mystery  of  redemption,  death 
should  sliortly  intervene,  and  no  way  be  found 
of  redeeming  the  time  that  has  been  lost. 

Further,  her  husband  ought  not  to  cohabit 
with  her  till  that  which  is  brought  forth  be 
weaned.  But  an  evil  custom  has  arisen  in 
the  ways  of  married  persons,  that  women  scorn 
to  nurse  the  children  whom  they  bring  forth, 
and  deliver  them  to  other  women  to  be  nursed. 
Which  custom  appears  to  have  been  devised 
tor  the  sole  cause  of  incontinency,  in  that, 
being  unwilling  to  contain  themselves,  they 
think  scorn  to  suckle  their  offspring.  Those 
women  therefore  who,  after  an   evil   custom, 


deliver  their  children  to  others  to  be  nursed 

ought    not    to    have    intercourse    with    their 

husbands  unless  the  time  of  their  purification 

has   passed,    seeing    that,    even    without   the 

reason   of  childbirdi,    they  are   forbidden   to 

have  intercourse   with    their   husbands   while 

held  of  their  accustomed  sicknesses ;  so  much 

so  that  the  sacred  law  smites  with  death  any 

man  who  shall  go  into  a  woman  having  her 

sickness  (Lev.  xx.  i8).     Yet   still   a   woman, 

while  suffering  from  her  accustomed  sickness, 

ought  not  to  be  prohibited  from  entering  the 

church,  since  the  superfluity  of  nature  cannot 

be  imputed  to  her  for  guilt,  and  it  is  not  just 

that  she  should'  be  deprived  of  entrance  into 

the   church  on   account  of  what   she   suffers 

unwillingly.     For   we   know  that  the  woman 

who  suffered  from  an  issue  of  blood,  coming 

humbly  behind    the    Lord,   touched  the  hem 

of  his  garment,  and  immediately  her  infirmity 

departed  from  her  (Luke  viii.).     If  then  one 

who    had   an  issue  of  blood    could    laudably 

touch  the  Lord's  garment,  why   should  it  be 

unlawful  for  one  who  suffers  from  a  menstruum 

of  blood  to  enter  in  the  Lord's  Church? 

But  that  woman,  thou  wilt  say,  was  com- 
pelled by  infirmity  ;  but  these  are  held  of  their  i 
accustomed  sicknesses.     Yet  consider,  dearest  i 
brother,  how  all  that  we  suffer  in  this  mortal 
flesh  is  of  infirmity  of  nature,  ordained  after  . 
guilt  by  the  fitting  judgment  of  God.     For  to 
hunger  and  to  thirst,  to  be  hot,  to  be  cold,  to 
be  weary,  is  of  infirmity  of  nature.     And  to 
seek  food  against  hunger,  and  drink  against 
thirst,  and  cool  air  against  heat,  and  clothing 
against     cold,    and    rest     against    weariness, 
what  is  it  but  to  search  out  certain  healing  ap- 
pliances   against  sicknesses  ?   For  in  females 
also  the  menstruous  flow  of  their  blood  is  a 
sickness.     If  therefore  she  presumed  well  who 
in  her  state  of  feebleness  touched  the  Lord's 
garment,  why  should  not  what  is  granted    to 
one    person    in    infirmity   be   granted    to    all 
women  who  through  defect  of  their  nature  are  . 
in  infirmity? 

Further,  she  ought  not  to  be  prohibited 
during  these  same  days  from  receiving  the 
mystery  of  holy  communion.  If,  however, 
out  of  great  reverence,  she  does  not  presume 
to  receive,  she  is  to  be  commended ;  but,  if 
she  should  receive,  she  is  not  to  be  judged. 
For  it  is  the  part  of  good  dispositions  in  some 
way  to  acknowledge  their  sins  even  where 
there  is  no  sin,  since  often  without  sin  a  thing 
is  done  which  comes  of  sin.  Whence  also, 
when  we  hunger,  we  eat  without  sin,  though  it 
has  come  of  the  sin  of  the  first  man  that  we 
do  hunger.  For  the  menstruous  habit  in 
women  is  no  sin,  seeing  that  it  occurs  natur- 
ally ;    yet  still  that  nature  itself  lias  been  so 


EPISTLE   LXIV. 


79 


vitiated  as  to  be  seen  to  be  polluted  even 
without  the  intention  of  the  will  is  a  defect 
that  conies  of  sin,  whereby  human  nature  may 
perceive  what  through  judgment  it  has  come 
to  be,  so  that  man  who  voluntarily  committed 
sin  may  bear  the  guilt  of  sin  involuntarily. 
And  so  females,  when  they  consider  them- 
selves as  being  in  their  habit  of  sickness,  if 
they  presume  not  to  approach  the  sacrament 
of  the  body  and  blood  of  the  Lord,  are  to  be 
commended  for  their  right  consideration. 
But  when,  out  of  the  habit  of  a  religious  life, 
they  are  seized  with  a  love  of  the  same  mys- 
tery, they  are  not  to  be  restrained,  as  we  have 
said.  For,  as  in  the  old  Testament  outward 
acts  were  attended  to,  so  in  the  New  Testa- 
ment it  is  not  so  much  what  is  done  out- 
wardly as  what  is  thought  inwardly  that  is 
regarded  with  close  attention,  that  it  may  be 
punished  with  searching  judgment.  For, 
while  the  law  forbids  the  eating  of  many 
things  as  being  unclean,  the  Lord  nevertheless 
says  in  the  Gospel,  Not  that  wJiich  goet/i  into 
the  mouth  defileth  a  man,  but  the  things  which 
come  forth  from  the  heart,  these  are  they  which 
defile  a  man  fMatth.  xv.  ii).  And  soon  after 
He  added  in  explanation,  Out  of  the  heart 
troceed  evil  thoughts  (lb.  19).  Hence  it  is 
abundantly  indicated  that  what  is  shewn  by 
Almighty  God  to  be  polluted  in  act  is  that 
which  is  engendered  of  the  root  of  polluted 
thought.  Whence  also  Paul  the  Apostle  says. 
All  things  are  pure  to  the  pure ;  but  unto  them 
that  are  defiled  and  unbelieving  is  nothing  pure 
(Tit.  i.  15).  And  immediately,  to  declare  the 
cause  of  this  defilement,  he  subjoins,  For  their 
mind  and  conscience  is  defiled.  If,  then,  food  is 
not  impure  to  one  whose  mind  is  not  impure, 
why  should  w^iat  with  a  pure  mind  a  woman 
suffers  from  nature  be  reckoned  to  her  for 
impurity  ? 

Further,  a  man  after  sleeping  with  his  own 
wife  ought  not  to  enter  the  church  unless 
washed  with  water,  nor,  even  when  washed, 
2nter*immediately.  Now  the  law  enjoined  on 
the  ancient  people  that  a  man  after  inter- 
:ourse  with  a  woman  should  both  be  washed  with 
water  and  not  enter  the  church  before  sunset. 
Which  may  be  understood  spiritually  as  mean- 
ng  that  a  man  has  intercourse  with  a  woman 
.vhen  his  mind  is  joined  with  delight  in  thought 
.0  illicit  concupiscence,  and  that,  unless  the 
Ire  of  concupiscence  in  his  mind  should  cool, 
le  ought  not  to  think  himself  worthy  of  the 
:ongregation  of  his  brethren,  seeing  himself  to 
be  burdened  with  by  lewdness  of  wrong 
lesire.  For,  although  in  this  matter  different 
lations  of  men  have  different  notions,  and 
iome  are  seen  to  observe  one  practice  and 
some  another,  yet  the  usage  of  the   Romans 


from  ancient  times  has  always  been  for  a 
man  after  intercourse  with  his  own  wife  both 
to  seek  the  purification  of  the  bath  and  to 
refrain  reverently  for  a  while  from  entering 
the  church. 

Nor  do  we,  in  saying  these  things,  account 
wedlock  as  sin.  But,  since  even  the  lawful  inter- 
course of  the  wedded  cannot  take  place  without 
pleasure  of  the  flesh,  entrance  into  a  sacred 
place  should  be  abstained  from,  because  the 
pleasure  itself  can  by  no  means  be  without  sin. 
For  he  had  not  been  born  of  adultery  or  fornica- 
tion, but  of  lawful  wedlock,  who  said.  Behold  I 
was  conceived  in  iniquities,  and  in  sin  my  mother 
brought  me  forth  (Ps.  1.  7).  P"or,  knowing 
himself  to  have  been  conceived  in  iniquities, 
he  groaned  for  having  been  born  in  sin,  be- 
cause the  tree  bears  in  its  branch  the  vicious 
humour  which  it  has  drawn  from  its  root. 
Yet  in  these  words  he  does  not  call  the  inter- 
course of  the  wedded  iniquity  in  itself,  but  in 
truth  only  the  pleasure  of  the  intercourse. 
For  there  are  many  things  which  are  allowed 
and  legitimate,  and  yet  we  are  to  some  extent 
defded  in  the  doing  of  them  ;  as  often  we 
attack  faults  with  anger,  and  disturb  the  tran- 
quillity of  our  own  mind.  And,  though  what 
is  done  is  right,  yet  it  is  not  to  be  approved 
that  the  mind  is  therein  disturbed.  For  in- 
stance, he  had  been  angry  against  the  vices  of 
transgressors  who  said.  Mine  eye  is  disturbed 
because  of  anger  (Ps.  vi.  8).  For,  since  the 
mind  cannot,  unless  it  be  tranquil,  lift  itself  up 
to  the  light  of  contemplation,  he  grieved  that 
his  eye  was  disturbed  in  anger,  because, 
though  assailing  evil  doings  from  above,  he  still 
could  not  help  being  confused  and  disturbed 
from  contemplation  of  the  highest  things. 
And  therefore  his  anger  against  vice  is  laud- 
able, and  yet  it  troubles  him,  because  he  felt 
that  he  had  incurred  some  guilt  m  being  dis- 
turbed. Lawful  copulation  of  the  flesh  ought 
therefore  to  be  for  the  purpose  of  offspruig, 
not  of  pleasure  ;  and  intercourse  of  the  flesh 
should  be  for  the  sake  of  producing  children, 
and  not  a  satisfaction  of  frailties.  If,  then, 
any  one  makes  use  of  his  wife  not  as  seized  by 
the  desire  of  pleasure,  but  only  for  the  sake  of 
producing  children,  he  certainly,  with  regard 
to  entering  the  church  or  taking  the  mystery 
of  the  body  and  blood  of  the  Lord,  is  to  be 
left  to  his  own  judgment,  since  by  us  he  ought 
not  to  be  proliibited  from  receiving  it  who 
knows  no  burning  though  in  the  midst  of  fire. 
But,  when  not  the  love  of  producing  offspring 
but  pleasure  dominates  in  the  act  of  inter- 
course, married  persons  have  something  to 
mourn  over  in  their  intercourse.  For  holy 
preaching  concedes  them  this,  and  yet  in  the 
very  concession    shakes   the    mind   with  fear. 


8o 


EPISTLES    OF   ST.  GREGORY   THE   GREAT. 


For,  when  the  Apostle  Paul  said,  Who  cannot 
contaifi  let  him  have  his  07vn  wife,  he  straight- 
way took  care  to  add.  But  I  speak  this  by  tvay 
of  i>idu/ge7ice,  not  by  way  of  command  (i  Cor. 
vii.  7).  For  whnt  is  just  and  right  is  not  in- 
dulged :  what  he  spoke  of  as  indulged  he 
shewed  to  be  a  fault. 

Furthermore  it  is  to  be  attentively  con- 
sidered tliat  the  Lord  in  mount  Sinai,  when 
about  to  speak  to  the  people,  first  charged 
the  same  people  to  abstain  from  women.  And 
if  there,  where  the  Lord  spoke  to  men  through 
a  subject  creature,  purity  of  body  was  required 
with  such  careful  provision  that  they  who 
were  to  hear  the  words  of  God  might  not  have 
intercourse  with  women,  how  much  more 
ought  those  who  receive  the  Body  of  the 
Almighty  Lord  to  keep  purity  of  the  flesh  in 
themselves,  lest  they  be  weighed  down  by  the 
greatness  of  the  inestimable  mystery  !  Hence 
also  it  is  said  through  the  priest  to  David 
concerning  his  servants,  that  if  they  were  pure 
from  women  they  might  eat  the  shewbread  ; 
which  they  might  not  receive  at  all  unless 
David  first  declared  them  to  be  pure  from 
women.  Still  a  man  who  after  intercourse 
with  his  wife  has  been  washed  with  water  may 
receive  even  the  mystery  of  sacred  com- 
munion, since  according  to  the  opinion  above 
expressed  it  was  allowable  for  him  to  enter  the 
church. 

Augustine^ s  eleventh  question. 

I  ask  also  whether  after  an  illusion,  such  is 
accustomea  to  occur  in  dreams,  any  one  may 
receive  the  body  of  the  Lord,  or,  if  he  be  a 
priest,  celebrate  the  sacred  mysteries  ? 

Anstver  of  the  blessed  Pope  Gregory. 

Such  a  one  the  Testament  of  the  old  law, 
as  we  have  already  said  in  the  last  section, 
declares  indeed  to  be  polluted,  and  does  not 
allow  to  enter  the  church  until  the  evening,  or 
without  being  washed  with  water.  But  one 
who  understands  this  not  only  with  special 
reference  to  that  people  at  that  time,  but  also 
spiritually,  will  regard  it  under  the  same  intel- 
lectual conception  that  we  have  spoken  of 
before  ;  namely,  that  he  has,  as  it  were,  an 
illusion  in  a  dream  who,  being  tempted  by  un- 
cleanness,  is  defiled  in  thought  by  true  images. 
But  he  is  to  be  washed  with  water  in  the  sense 
of  washing  away  the  sins  of  thought  with  tears. 
And,  unless  the  fire  of  temptation  has  passed 
away,  he  should  feel  himself  to  be  guilty,  as  it 
were,  until  the  evening. 

But  in  this  same  illusion  discrimination  is 
very  necessary,  since  it  ought  lo  be  nicely  con- 
sidered from  what  cause  it  occurs  to  the  mind 
of  the  sleeper.     For  sometimes  it  happens  from 


surfeit,  sometimes  from  superfluity  or  infirmity 
of  nature,  sometimes  from    cogitation.     And 
indeed  when  it  has  come  to  pass  from  super- 
fluity or  infirmity  of  nature,  it  is  by  no  means 
to  be  viewed  with  alarm,  since  the  mind  is  to 
be  commiserated   as   having  endured    it    un- 
wittingly rather  than  as  having  done  it.     But 
when  the  appetite  of  gluttony  in  taking  food 
is  carried  beyond  measure,  and  consequently 
the  receptacles  of  the  humours  are  loaded,  the 
mind  has  therefore  some  guilt,  yet  not  to  the 
extent  of  prohibition  from  receiving  the  sacred 
mystery,  or  celebrating  the  solemnities  of  mass, 
when  perchance  a  festival  day  demands  it,  or 
necessity  itself  requires  the  mystery  to  be  ex- 
hibited   by  reason   of  there    being   no    other 
priest  in  the  place.     For,  if  others  competent 
to  execute  the  mystery  are  present,  an  illusion 
caused   by  surfeit   ought   not   to  debar  from 
receiving  the  sacred  mystery,  though  immola- 
tion of  the  sacred  mystery  ought,  as  I  think, 
to  be  humbly  abstained  from  ;  provided  only 
that  foul  imagination  has  not  shaken  the  soul 
of  the  sleeper.     For  there  are  some  to  whom 
the  illusion  for  the  most  part  so  arises  that 
their  mind,  though  in  the  body  which  sleeps, 
is    not   defiled   by   foul    imaginations.     With 
regard  to  this,  there  is  one  case  in  which  it 
is   shewn   that   the   soul   itself  is  guilty,   not 
being  free  even  from  its  own  judgment ;  that 
is    where,    while   it   remembers    having   seen 
nothing  when   the   body  was   asleep,   it    still 
remembers  having  fallen  into  lewdness  when 
the  body  was  awake.     But,  if  the  illusion  arises 
in  the  soul  of  the  sleeper  from  foul  cogitation 
while  he  was  awake,  the  mind's  guilt  is  patent 
to  itself.     For  a  man  see's  from  what  root  that 
defilement  proceeded,  if  he  has  endured  unwit- 
tingly what  he  wittmgly  cogitated.     But  it  is 
to  De  considered  whetaer  the  cogitation  ensued 
from  suggestion,  or  delight,  or  sinful  consent. 
For  there  are  three  ways  in  which  all  sin  is 
accomplished  ;  to  wit,  by  suggestion,  by  delight, 
and    by  consent.     Suggestion   is   through  the 
devil,  delight  through  the  flesh,  consent  through 
the  spirit ;  since,  in  the  case  of  the  first  sin, 
the   serpent  suggested    it.   Eve,  as    the  flesh,  . 
delighted  in  it,  but  Adam,  as  the  spirit,  con-  ' 
sented  to  it.    And  great  discernment  is  needed, 
that  the  mind  may  sit  as  judge  of  itself  to 
distinguish    between    suggestion   and    delight, 
between  delight  and  consent.     For,  when  the 
evil  spirit  suggests  sin  in  the  soul,  if  no  deligh'i 
in  sin  should  follow,  no  sin  is  in  any  wise  com- 
mitted.    But,  when  the  flesh  has  begun  to  take  -,; 
delight,  then  sin  has  its  commencement.     But, 
if  it  sinks  to  deliberate  consent,  then  sin  is 
known  to  be  completed.     In  suggestion  there- 
fore is  the  seed  of  sin,  in  delight  its  nutriment,  ' 
in  consent  its  completion.     And  it  otten  hajv 


EPISTLE   LXVI. 


8i 


pens  that  what  the  evil  spirit  sows  in  the  i 
tliought  the  flesh  draws  into  delight,  and  yet 
the  mind  does  not  consent  to  this  delight. 
And,  while  the  flesh  cannot  be  delighted  with- 
out the  soul,  still  the  mind,  though  struggling 
against  the  pleasures  of  the  flesh,  is  in  some 
way  bound  against  its  will  in  carnal  delight,  so 
as  by  force  of  reason  to  protest  against  it  and 
not  consent  to  it,  and  yet  to  be  bound  by  the 
delight,  but  still  to  groan  exceedingly  for  being 
bound.  Whence  even  that  chief  soldier  of  the 
heavenly  army  groaned,  saying,  /  see  another 
law  in  my  members  fighting  against  the  law  of 
my  mind,  and  bringijig  me  into  captivity  to  the 
law  of  sin  which  is  in  my  members  (Rom. 
vii.  23).  Yet,  if  he  was  a  captive,  he  did  not 
fight.  But  he  did  fight  too,  and  therefore  he 
was  not  a  captive.  And  therefore  he  fought 
by  the  law  of  the  mind,  which  the  law  which  is 
in  the  members  fought  against.  If  he  thus 
fought,  he  was  not  a  captive.  Behold  then, 
man  is,  so  to  speak,  both  a  captive  and  free  : 
free  with  regard  to  the  righteousness  which  he 
loves  ;  a  captive  with  regard  to  the  delight 
which  he  endures  unwillingly. 

EPISTLE  LXV. 

To  Augustine,  Bishop  of  the  Angli*. 

Gregory  to  Augustine,  kc. 
Though    it   is   certain    that  for   those   who 
labour  for  Almighty  God  ineffable  rewards  of 
an  eternal  kingdom  are  reserved,  yet  we  must 
leeds    bestow   honours    upon    them,   that   by 
'eason  of  remuneration  they  may  apply  them- 
selves  the   more   manifoldly   in    devotion    to 
spiritual  work.     And,  since  the   new  Church 
)f  the  Angli  ha!s  been  brought  to  the  grace  of 
\hnighty  God  through  the  bountifulness  of  the 
;ame  Lord  and  thy  labours,  we  grant  to  thee 
he  use  of  the  pallium  therein  for  the  solemniza- 
ion  of  mass  only,  so  that  thou  mayest  ordain 
)ishops  in  twelve  several  plal;es,  to  be  subject 
o  thy  jurisdiction,  with  the  view  of  a  bishop  of 
he  city  of  London  being  always  consecrated 
n  future  by  his  own  synod,  and  receiving  the 
Hgnity   of    the   pallium    from   this    holy   and 
Apostolical  See  which  by  the  grace  of  God 
serve.     Further,  to  the  city  of  York  we  desire 
hee  to  send  a  bishop  whom  thou  mayest  judge 


4  In  the  scheme,  sketched  in  this  letter,  for  the  constitution  of 
I  le  Church  in  England,  wliich  Gregory  seems  to  have  contem- 
1  lated  being  carried  out  in  Augustine's  own  day,  he  sliews  serious 
I  norance  of  the  state  of  tlungs  in  England  at  the  time,  and 
't  msequently  of  possibilities.  Among  other  things  he  appears 
J  I  have  known  little  of  the  ancient  British  Church,  or  of  the 
i  dependent  position  which  its  bishops  would  be  likely  to  assume. 
•  "ill  it  is  interesting  to  observe  tnat  the  sciieme  in  its  main 
i  atures — that  of  two  indep2ndent  Mttropolitans,  in  the  North 
!  id  in  the  South,  each  wiia  his  suffragan  bishops  under  them— 
^  as  after  all  eventually  realized,  and  that  the  present  constitution 

<  the  English  Churcli  may  be  traced  to  this  letter  ;    only  that 

<  interbury  neyer  yielded  its  primitive  dignity,  as  had  been  pro- 
I  )sed,  to  London. 

VOL.  XIII. 


fit  to  be  ordained  ;  so  that,  if  this  same  city 
with  the  neighbouring  places  should  receive 
the  word  of  God,  he  also  may  ordain  twelve 
bishops,  so  as  to  enjoy  the  dignity  of  a  metro- 
politan :  for  to  him  also,  if  our  life  is  continued, 
we  propose,  with  the  favour  of  God,  to  send  a 
pallium  ;  but  yet  we  desire  to  subject  him  to 
the  control  of  thy  Fraternity.  But  after  thy 
death  let  him  be  over  the  bishops  whom  he 
shall  have  ordained,  so  as  to  be  in  no  wise 
subject  to  the  jurisdiction  of  the  bishop  of 
London.  Further,  between  the  bishops  of 
London  and  York  in  the  future  let  there  be 
this  distinction  of  dignity,  that  he  be  accounted 
first  who  has  been  first  ordained.  But  let  them 
arrange  by  council  in  common,  and  with  con- 
cordant action,  whatever  things  may  have  to 
be  done  in  zeal  for  Christ ;  let  them  be  of  one 
mind  in  what  is  right,  and  accomplish  what 
they  are  minded  to  do  without  disagreement 
with  each  other. 

But  let  thy  Fraternity  have  subject  to  thy- 
self under  our  God  not  only  those  bishops 
whom  thou  shalt  ordain,  and  those  whom  the 
bishop  of  York  may  ordain,  but  also  all  the 
priests  of  Britain,  to  the  end  that  they  may 
learn  the  form  of  right  belief  and  good  living 
from  the  tongue  and  life  of  thy  Holiness,  and, 
executing  their  office  well  in  their  faith  and 
manners,  riiay  attain  to  heavenly  kingdoms 
when  it  may  please  the  Lord.  God  keep  thee 
safe,  most  reverend  brother.  Given  on  the 
tenth  day  of  the  Kalends  of  July,  in  the  19th 
year  of  the  empire  of  our  lord  Mauricius 
Tiberius,  the  i8th  year  after  the  consulship  of 
the  same  lord,  Indiction  4. 

EPISTLE    LXVI. 
To  Edilbert,  King  of  the  Angli. 

Gregory  to  Edilbert,  &c. 

On  this  account  Almighty  God  advances 
good  men  to  the  government  of  peoples,  that 
through  them  He  may  bestow  the  gilts  of  His 
loving-kindness  on  all  over  whom  they  are 
preferred.  This  we  have  found  to  be  the  case 
in  the  nation  of  the  Angli,  which  your  Glory 
has  been  put  over  to  the  intent  that  through 
the  good  things  granted  to  you,  heavenly 
beneiits  might  be  conferred  on  the  nation 
subject  to  you  And  so,  glorious  son,  keep 
guard  with  anxious  mind  over  the  grace  which 
thou  hast  received  from  above.  Make  haste 
to  extend  the  Christian  laith  among  the 
peoples  under  thy  sway,  retlouble  the  zeal 
of  tny  rectitude  in  their  conversion,  put  down 
the  worship  of  idols,  overturn  the  edifices  ot 
their  temples  s,  build  up  the  manners  of  thy 


5  This  direction  was  modified  in  a  subsequent  letter  to  Mellitus 
(XI.  76). 


82 


EPISTLES   OF   ST.  GREGORY  THE   GREAT. 


subjects  in  great  purity  of  life  by  exhorting, 
by  terrifying,  by  enticing,  by  correcting,  by 
shewing  examples  of  well-doing ;  that  so  you 
may  find  Him  your  recompenser  in  heaven 
Whose  name  and  knowledge  you  shall  have 
spread  abroad  on  earth.  For  He  Himself  will 
make  the  name  of  your  glory  even  more 
glorious  to  posterity,  if  you  seek  and  maintain 
His  honour  among  the  nations.  For  so  Con- 
stantine,  the  once  most  pious  Emperor,  recall- 
ing the  Roman  republic  from  perverse  wor- 
shippings oF  idols,  subjected  it  with  himself 
to  our  Almighty  Lord  God  Jesus  Christ,  and 
turned  himself  with  his  subject  peoples  with  all 
his  heart  to  Him.  Hence  it  came  to  pass  that 
that  man  surpassed  in  praise  the  name  of 
ancient  princes,  and  excelled  his  predecessors 
as  much  in  renown  as  in  well-doing.  And 
now,  therefore,  let  your  Glory  make  haste 
to  infuse  into  the  kings  and  peoples  subject 
to  you  the  knowledge  of  God,  Father,  Son 
and  Holy  Spirit,  that  you  may  both  surpass 
the  ancient  kings  of  your  race  in  renown  and 
in  deserts,  and  the  more  you  shall  have  wiped 
away  the  sins  of  others  among  your  subjects, 
the  more  secure  you  may  become  with  regard 
to  your  own  sins  before  the  terrible  scrutiny 
of  Almighty  God. 

Moreover,  you  have  with  you  our  most  re- 
verend brother,  Augustine  the  bishop,  learned 
in  monastic  rule,  replete  with  knowledge  of 
holy  Scripture,  endowed  by  the  grace  of  God 
with  good  works.  Listen  gladly  to  his  ad- 
monitions, follow  them  devoutly,  keep  them 
studiously  in  remembrance  :  for,  if  you  listen 
to  him  in  what  he  speaks  in  behalf  of  Almighty 
God,  the  same  Almighty  God  will  the  sooner 
listen  to  him  when  he  prays  for  you.  For,  if 
(which  God  forbid)  you  disregard  his  words, 
when  will  it  be  possible  for  Almighty  God 
to  hear  him  for  you,  whom  you  neglect  to 
hear  for  God  ?  With  all  your  heart,  therefore, 
bind  ye  yourselves  in  fervour  of  faith  to  him, 
and  aid  his  endeavours  by  the  power  which 
he  gives  you  from  above,  that  He  Whose  faith 
you  cause  to  be  received  and  kept  in  your 
kingdom  may  Himself  make  you  partakers 
of  His  own  Kingdom. 

Furthermore,  we  would  have  your  Glory 
know  that,  as  we  learn  from  the  words  of  the 
Almighty  Lord  in  holy  Scripture,  the  end 
of  the  present  world  is  already  close  at  hand, 
and  the  reign  of  the  saints  is  coming,  which 
can  have  no  end.  And,  now  that  this  end 
of  the  world  is  approaching,  many  things  are 
at  hand  which  previously  have  not  been ; 
to  wit,  changes  of  the  air,  tenors  from  heaven, 
and  seasons  contrary  to  the  accustomed  order 
of  times,  war^,  famine,  pestilences,  earthquakes 
in   divers  places.     Yet  these  things  will   not 


come  in  our  days,  but  after  our  days  they  will 
all  ensue.  You  therefore,  if  you  observe  any 
of  these  things  occurring  in  your  land,  by  no 
means  let  your  mind  be  troubled,  since  these 
signs  of  the  end  of  the  world  are  sent  before- 
hand for  this  purpose,  that  we  should  be 
solicitous  about  our  souls,  suspectful  of  the 
hour  of  death,  and  in  our  good  deeds  be  found 
prepared  for  the  coming  Judge.  These  things, 
glorious  son,  we  have  now  briefly  spoken  of, 
that,  when  the  Christian  faith  shall  have  been 
extended  in  your  kingdom,  our  speech  to  you 
may  also  extend  itself  to  greater  length,  and 
that  we  may  be  pleased  to  speak  so  much  the 
more  fully  as  joy  multiplies  itself  in  our  heart 
for  the  perfected  conversion  of  your  nation. 

I  have  sent  you  some  small  presents,  which 
to  you  will  not  be  small,  when  received  by 
you  as  of  the  benediction  of  the  blessed 
Apostle  Peter.  And  so  may  Almighty  God 
guard  and  perfect  in  you  the  grace  which  He 
has  begun,  and  extend  your  life  here  through 
courses  of  many  years,  and  after  a  long  life 
receive  you  in  the  congregation  of  the  heavenly 
country.  May  heavenly  grace  keep  your  Ex- 
cellency safe,  sir  son  {domme  fill).  Given  this 
loth  day  of  the  Kalends  of  July,  the  igth 
year  of  the  empire  of  our  most  pious  lord 
Mauricius  Tiberius  Augustus,  the  i8th  year 
after  the  consulship  of  the  same  our  lord, 
Lidiction  4. 

EPISTLE  LXVIL 

To  QuiRicus,  Bishop,  &c. 

Gregory  to  Quiricus,  Bishop,  and  the  other 
catholic  bishops  in  Hiberia  ^. 

Since  to  charity  nothing  is  afar  off,  let  those 
who  are  divided  in  place  be  joined  by  letter. 
The  bearer  of  these  presents,  coming  to  the 
Church  of  the  blessed  Peter,  Prince  of  the 
apostles,  asserted  that  he  had  received  letters 
for  us  from  your  I^-aternity,  and  had  lost  them, 
with  other  things  also,  in  the  city  of  Jeiusalem. 
In  them,  as  he  says,  you  were  desirous  of 
enquiring  with  regard  to  priests  and  people 
who  have  been  bewildered  in  the  error  ot 
Nestoiian  heresy,  wiien  they  return  to  the 
Catholic  Church  which  is  the  mother  of  all 
the  elect,  whether  they  should  be  baptized,  or 
joined   to    the   bowels   of  the   same    mother 


6  Or  Iberia,  corrected  from  Hibernia  by  the  Benedictine 
Editors,  with  the  support  oi  some  few  MSS.  That  the  letter 
was  addressed  to  the  bishops  of  Hibernia  (i.e.  Ireland)  is  higlily 
improbable.  Not  only  is  it  unlikely  that  the  Eastern  heresy 
of  Nestorianism  would  have  infected  Ireland,  but  the  fact  also, 
mentioned  in  the  beginning  of  the  letter,  that  the  messenger  from 
the  bishops  Addressed  had  passed  through  Jerusalem  on  his  way 
to  Rome  evidently  points  to  some  Eastern  locality-  For  similar 
reasons  it  cannot  well  be  supposed  that  Iberiu  here  denotes  Spain. 
It  may  have  been  the  territory  so-called  in  the  iieiglibourauod 
of  Armenia,  between  Cholchis  on  the  West,  and  Albania  on  me 
East,  now  Gursistan. 


1 


EPISTLE   LXVII. 


83 


Church  by  confession   only  of  the  one  true 
faith. 

And  indeed  we  have  learnt  from  the  ancient 
institution  of  the  Fathers  that  whosoever  among 
heretics  are  baptized  in  the  name  of  the  Trinity, 
when  they  return  to  holy  Church,  may  be  re- 
called to  the  bosom  of  mother  Church  either  by 
unction  of  chrism,  or  by  imposition  of  hands, 
or  by  profession  of  the  faith  only.  Hence  the 
West  reconciles  Arians  to  the  holy  Catholic 
Church  by  imposition  of  hands,  but  the  East 
by  the  unction  of  holy  chrism.  But  Mono- 
physites  and  others  are  received  by  a  true  con- 
fession only,  because  holy  baptism,  which  they 
have  received  among  heretics,  then  acquires  in 
them  the  power  of  cleansing,  when  either  the 
former  receive  the  Holy  Spirit  by  imposition 
of  hands,  or  the  latter  are  united  to  the  bowels 
of  the  holy  and  universal  Church  by  reason  of 
their  confession  of  the  true  faith.  Those  here- 
tics, however,  who  are  not  baptized  in  the 
name  of  the  Trinity,  such  as  the  Botiosiaci  and 
the  CataphrygcE,  because  the  former  do  not 
believe  in  Christ  the  Lord,  and  the  latter  with 
a  perverse  understanding  believe  a  certain  bad 
man,  Montanus,  to  be  the  Holy  Spirit,  like 
unto  whom  are  many  others; — these,  when 
they  come  to  holy  Church,  are  baptized,  be- 
cause what  they  received  while  in  their  error, 
not  being  in  the  name  of  the  Holy  Trinity,  was 
not  baptism.  Nor  can  this  be  called  an  itera- 
tion of  baptism,  which,  as  has  been  said,  had 
not  been  given  in  the  name  of  the  Trinity. 
But  the  Nestorians,  since  they  are  baptized  in 
the  name  of  the  Holy  Trinity — though  dark- 
ened by  the  error  of  their  heresy  in  that,  after 
the  manner  of  Jewish  unbelief,  they  believe 
not  the  Incarnation  of  the  Only-begotten — 
when  they  come  to  the  Holy  Catholic  Church, 
are  to  be  taught,  by  firm  holding  and  profes- 
sion of  the  true  faith,  to  believe  in  one  and 
the  same  Son  of  God  and  man,  our  Lord  God 
Jesus  Christ,  the  same  existing  in  Divinity 
before  the  ages,  and  the  same  made  man  in 
the  end  of  the  ages,  because  27ie  Word  was 
made  flesh  and  divelt  among  us  (Joh.  i.  14). 

But  we  say  that  the  Word  was  made  flesh, 
not  by  "losing  what  He  was,  but  by  taking  what 
He  was  not.  For  in  the  mystery  of  His  Incar- 
nation the  Only-begotten  of  the  Father  in- 
creased what  was  ours,  but  diminished  not 
what  was  His.  Therefore  the  Word  and  the 
flesh  is  one  Person,  as  He  says  Himself,  No 
man  hath  ascended  up  to  heaven,  but  he  that 
came  down  from  heaven,  even  the  Son  of  mati 
which  is  in  heaven  (Joh.  iii,  14).  He  Who  is 
the  Son  of  God  in  heaven  was  the  Son  of  man 
who  spake  on  earth.  Hence  John  says.  We 
know  that  the  Son  of  God  is  come,  and  hath 
given  us  an  understanaing  (i  Joh.  v.  20).    And 


as  to  what  understanding  He  has  given  us,  he 
straightway  added.  That  we  may  know  the  true 
God.  Whom  in  this  place  does  he  mean  as 
the  true  God  but  the  Father  Almighty?  But, 
as  to  what  he  conceives  also  of  the  Almighty 
Son,  he  added,  And  that  we  may  he  in  his  true 
Son  Jesus  Christ.  Lo,  he  says  that  die  Father 
is  the  true  God,  and  that  Jesus  Christ  is  His 
true  Son.  And  what  he  conceives  this  true 
Son  to  be  he  shews  more  plainly;  This  is  the 
true  God,  and  eternal  life.  If,  then,  according 
to  the  error  of  Nestorius  the  Word  were  one 
and  the  man  Jesus  Christ  were  another,  he 
who  is  true  man  would  not  be  the  true  God 
and  eternal  life.  But  the  Only-begotten  Son, 
the  Word  before  the  Ages,  was  made  man. 
He  is,  then,  the  true  God  and  eternal  life. 
Certainly,  when  the  holy  Virgin  was  about 
to  conceive  Him,  and  heard  the  angel 
speaking  to  her,  she  said,  Behold  the  hand- 
maid of  the  Lord ;  be  it  unto  me  according 
to  thy  word  (Luke  i.  38).  And,  when  she  had 
conceived  Him,  and  went  to  Elizabeth  her 
kinswoman,  at  once  she  heard.  Whence  ain 
I  worthy  that  the  mother  cf  my  Lord  should 
come  to  me  ?  Lo,  the  same  Virgin  is  called 
both  the  handmaid  and  the  mother  of  the 
Lord.  For  she  is  the  handmaid  of  the  Lord, 
because  the  Word  before  the  Ages,  the  Only- 
begotten,  is  equal  to  the  Father ;  but  the 
mother,  because  in  her  womb  from  the  Holy 
Spirit  and  of  her  flesh  He  was  made  man. 
Nor  is  she  the  handmaid  of  one  and  the 
mother  of  another,  because,  when  the  Only- 
begotten  of  God,  existing  before  the  ages,  of 
her  womb  was  made  man,  by  an  inscrutable 
miracle  she  became  both  the  handmaid  of  man 
by  reason  of  the  divinity  and  the  mother  of 
the  Word  by  reason  of  the  flesh.  It  was  not 
that  the  flesh  was  first  conceived  in  the  womb 
of  the  Virgin,  and  the  divinity  afterwards  came 
into  the  flesh ;  but  that  as  soon  as  the  Word 
came  into  the  womb,  immediately  the  Word, 
retaining  the  excellence  of  His  own  nature, 
was  made  flesh.  And  the  Only-begotten  Son 
of  God,  through  the  womb  of  the  Virgin,  was 
born  a  perfect  man,  that  is,  in  verity  of  flesh 
and  of  rational  soul.  Whence  also  He  is  called 
Anointed  above  his  fellows,  as  the  Psalmist 
says,  God,  thy  God,  hath  anointed  thee  with  the 
oil  of  gladness  above  thy  felloivs  (Ps.  xliv.  8)  ?. 
For  He  is  anointed  with  oil,  that  is  to  say  with 
the  gift  of  the  Holy  Spirit.  But  He  was 
anointed  above  His  fellows,  because  all  we 
men  first  exist  as  sinners,  and  afterwards  are 
sanctified  through  the  unction  of  the  Holy 
Spirit.  But  He  Who,  existing  as  God  before 
the  ages,  was  conceived  as  man  through  the 


7  xlv.  7. 


84 


EPISTLES   OF   ST.  GREGORY  THE   GREAT. 


Holy  Spirit  in  the  Virgin's  womb  at  the  end 
of  the  ages,  was  there  anointed  by  the  same 
Spirit,  even  where  He  was  conceived.  Nor 
was  He  first  conceived  and  afterwards  an- 
ointed ;  but  to  be  conceived  by  the  Holy  Spirit 
of  the  flesh  of  the  Virgin  was  itself  to  be  an- 
ointed by  the  Holy  Spirit.  This  truth,  then, 
concerning  His  nativity  let  all  who  are  brought 
back  from  the  perverse  error  of  Nestorius  con- 
fess before  the  holy  congregation  of  your  Fra- 
ternity, anathematising  the  same  Nestorius  with 
all  his  followers,  and  all  other  heresies.  The 
venerable  synods  also  which  the  universal 
Church  receives  let  them  promise  to  receive 
and  venerate  ;  and  let  your  Holiness  without 
any  hesitation  receive  them  in  your  assembly, 
allowing  them  to  retain  their  own  orders,  in 
order  that,  while  you  both  carefully  sift  the 
secrets  of  their  hearts,  and  teach  them  through 
true  knowledge  the  right  things  they  ought  to 
hold,  and  in  gentleness  make  no  difficulty  or 
contradiction  with  them  with  respect  to  their 
own  orders,  you  may  snatch  them  from  the 
mouth  of  the  ancient  foe ;  and  that  the  retri- 
bution of  eternal  glory  with  Almighty  God  may 
increase  to  you  the  more  as  you  gather  together 
many  who  may  glory  with  you  in  the  Lord 
without  end.  Now  may  the  Holy  Trinity  keep 
you  in  its  protection  while  you  pray  for  us,  and 
grant  you  in  its  love  still  more  manifold  gifts. 

[In  Colbert,  and  Collect.  Paul,  "  Given  on 
the  tenth  day  of  the  Kalends  of  Jul.  Indict.  4."] 

EPISTLE  LXVIIL 
(To  ViRGiLius,  Bishop  of  Arelate  Aries.') 

Gregory  to  Virgilius,  &c. 

What  affection  should  be  bestowed  on 
brethren  who  come  to  us  of  their  own  accord 
is  apparent  from  the  fact  that  they  are  usually 
invited  to  visit  us  for  the  sake  of  charity. 
And  so,  if  our  common  brother  the  bishop 
Augustine  should  chance  to  come  to  you, 
let  your  Love,  as  is  fit,  so  aff"ectionately  and 
sweetly  receive  him  as  both  to  refresh  him 
with  the  boon  of  your  consolation  and  teach 
others  also  how  fraternal  charity  should  be 
cultivated.  And,  since  it  often  happens  that 
those  who  are  placed  at  a  distance  learn  first 
from  others  of  things  that  require  amendment, 
if  he  should  perchance  intimate  to  your  Fra- 
ternity any  faults  in  priests  or  others,  do  you, 
in  concert  with  him,  enquire  into  them  with 
all  subtle  investigation.  And  do  you  both 
shew  yourselves  so  strict  and  solicitous  against 
things  that  offend  God  and  provoke  Him 
to  wrath  that,  for  the  amendment  of  others, 
both  vengeance  may  smite  the  guilty  and  false 
report  not  afflict  the  innocent.  God  keep  thee 
safe,  most  reverend  brother.     Given  the  10th 


day  of  the  Kalends  of  July,  the  19th  year 
of  the  empire  of  our  most  pious  lord  Mauricius 
Tiberius  Augustus,  the  iSth  year  after  the 
same  our  lord's  consulship,  Indiction  4. 

EPISTLE  LXIX. 
To  Brunichild,  Queen  of  the  Franks. 
Gregory  to  Brunichild,  &c. 
Since  it  is  written.  Righteousness  exalteih 
a  nation ;  but  sin  maketh  peoples  miserable 
(Prov.  xiv.  34),  a  kingdom  is  then  believed  to 
be  stable  when  a  fault  that  is  known  of  is 
quickly  amended.  Now  it  has  come  to  our 
ears  by  the  report  of  many,  what  we  cannot 
mention  without  exceeding  affliction  of  heart, 
that  certain  priests  in  those  parts  live  so  im- 
modestly and  wickedly  that  it  is  a  shame  for 
us  to  hear  of  it  and  lamentable  to  tell  it. 
Lest,  then,  now  that  the  rumour  of  this  iniquity 
has  extended  as  far  as  here,  the  wrong  doing 
of  others  should  smite  either  our  soul  or  your 
kingdom  with  the  dart  of  its  sin,  we  ought  to 
arise  with  ardour  to  avenge  these  things,  lest 
the  wickedness  of  a  few  should  be  the  perdi- 
tion of  many.  For  bad  priests  are  the  cause 
of  the  ruin  of  a  people.  For  who  may  offer 
himself  as  an  intercessor  for  a  people's  sins, 
if  the  priest  who  ought  to  have  prayed  for  it 
commits  more  grievous  offences  ?  But,  since 
those  whose  place  it  is  to  prosecute  these 
things  are  stirred  neither  by  care  to  enquire 
into  them  nor  by  zeal  to  punish  them,  let 
letters  from  you  be  addressed  to  us,  and  let 
us  send  over,  if  you  order  it,  a  person  with  the 
assent  of  your  authority,  who  together  with 
other  priests  may  search  into  these  things 
thoroughly,  and  amend  them  according  to  the 
will  of  God.  For  indeed  what  we  speak  of  is 
not  a  thing  to  be  winked  at,  since  one  who 
can  amend  a  fault  and  neglects  to  do  so  with- 
out doubt  makes  himself  partaker  in  it.  See 
therefore  to  your  own  soul,  see  to  your  grand- 
sons, whom  you  wish  to  reign  happily,  see  to 
the  provinces;  and,  before  our  Creator  stretches 
out  His  hand  to  smite,  take  most  earnest  thought 
for  the  correction  of  this  wickedness,  lest  He 
afterwards  smite  by  so  much  the  more  sharply 
as  He  now  waits  longer  and  more  mercifully. 
Know  moreover  that  you  will  offer  a  great 
sacrifice  of  expiation  to  our  God,  if  you  cut  off 
speedily  from  your  territories  the  infection  of 
so  great  a  sin. 

EPISTLE   LXXVL 
To  Mellitus,  Abbot. 

Gregory  to  Mellitus,  x\bbot  in  France  ^. 
Since    the    departure   of  our   congregation, 


8  This  letter  was  sent  after  the  departure  of  Mellitus  with 
the  band  of  new  missionaries  iroin   Rome  to  Britain  (^;ee  Pro- 


EPISTLE   LXXVII. 


85 


which  is  with  thee,  we  have  been  in  a  state 
of  great  suspense  from  having  heard  nothing 
of  the  success  of  your  journey.  But  when 
Almighty  God  shall  have  brought  you  to  our 
most  reverend  brother  the  bishop  Augustine, 
tell  him  that  I  have  long  been  considering 
with  myself  about  the  case  of  the  Angli ;  to 
wit,  that  the  temples  of  idols  in  that  nation 
should  not  be  destroyed,  but  that  the  idols 
themselves  that  are  in  them  should  be.  Let 
blessed  water  be  prepared,  and  sprinkled  in 
these  temples,  and  altars  constructed,  and 
relics  deposited,  since,  if  these  same  temples 
are  well  built,  it  is  needful  that  they  should 
be  transferred  from  the  worship  of  idols  to 
the  service  of  the  true  God  ;  that,  when  the 
people  themselves  see  that  these  temples  are 
not  destroyed,  they  may  put  away  error  from 
their  heart,  and,  knowing  and  adoring  the  true 
God,  may  have  recourse  with  the  more  fami- 
liarity to  the  places  they  have  been  accus- 
tomed to.  And,  since  they  are  wont  to  kill 
many  oxen  in  sacrifice  to  demons,  they  should 
have  also  some  solemnity  of  this  kind  in 
a  changed  form,  so  that  on  the  day  of  dedica- 
tion, or  on  the  anniversaries  of  the  holy 
martyrs  whose  relics  are  deposited  there,  they 
may  make  for  themselves  tents  of  the  branches 
of  trees  around  these  temples  that  have  been 
changed  into  churches,  and  celebrate  the 
solemnity  with  religious  feasts.  Nor  let  them 
any  longer  sacrifice  animals  to  the  devil,  but 
slay  animals  to  the  praise  of  God  for  their  own 
eating,  and  return  thanks  to  the  Giver  of  all 
for  their  fulness,  so  that,  while  some  joys  are 
reserved  to  them  outwardly,  they  may  be  able 
the  more  easily  to  incline  their  minds  to  inward 
joys.  For  it  is  undoubtedly  impossible  to  cut 
away  everything  at  once  from  hard  hearts,  since 
one  who  strives  to  ascend  to  the  highest  place 
must  needs  rise  by  steps  or  paces,  and  not  by 
leaps.  Thus  to  the  people  of  Israel  in  Egypt 
the  Lord  did  indeed  make  Himself  known  ; 
but  still  He  reserved  to  them  in  His  own  wor- 
ship the  use  of  the  sacrifices  which  they  were 
accustomed  to  offer  to  the  devil,  enjoining 
them  to  immolate  animals  in  sacrifice  to  Him- 
self; to  the  end  that,  their  hearts  being 
changed,  they  should  omit  some  things  in  the 
sacrifice  and  retain  others,  so  that,  though  the 
animals  were  the  same  as  what  they  had  been 
accustomed  to  offer,  nevertheless,  as  they  im- 
molated them  to  God  and  not  to  idols,  they 
should  be  no  longer  the  same  sacrifices.     This 


IcgotJiena,  p.  xxvi.),  being  intended  to  reach  him  while  still  in 
!■  ranee.  In  the  date  given  at  the  end  there  is  evidently  an  error 
with  regard  to  the  day  of  the  month.  For  several  of  the  letters 
sent  by  Mellitus  being  dated  10  Kal.  Jul.  (i.e.  Jnne  22),  this, 
which  was  subsequent,  cannot  have  been  oiignially  dated  xv  Kal. 
Jul.  (i.e  June  17).  'I'he  Indiciion  is  given  correctly.  Gregory 
had  directed  King  Ethelbert  (XI.  66)  to  destroy  the  heathen 
temples.    lie  now  sees  reason  to  modify  any  such  orders. 


then  it  is  necessary  for  thy  Love  to  say  to  our 
aforesaid  brother,  that  he,  being  now  in  that 
country,  may  consider  well  how  he  should 
arrange  all  things.  God  keep  thee  safe,  most 
beloved  son.  Given  this  15th  day  of  the 
Kalends  of  July,  the  19th  year  of  the  empire 
of  our  most  pious  lord  Mauricius  Tiberius 
Augustus,  the  i8th  year  after  the  consulship 
of  the  same  our  lord,  Indiction  4. 

EPISTLE    LXXVII. 

To  Boniface,  Guardian  {De/ensorem), 
IN  Corsica. 

Gregory  to  Boniface,  &c. 

Thy  experience  is  not  free  from  blame,  in 
that,  knowing  Aleria  and  Adjacium,  cities 
of  Corsica,  to  have  been  long  without  bishops, 
thou  hast  delayed  admonishing  their  clergy 
and  people  to  choose  for  themselves  priests. 
But,  since  they  ought  to  be  no  longer  without 
rulers  of  their  own,  hasten  thou,  on  receiving 
this  authority,  to  exhort  the  clergy  and  people 
of  these  cities  severally,  that  they  disagree  not 
among  themselves,  but  that  each  city  with  one 
consent  choose  for  itself  a  priest  to  be  con- 
secrated. And,  when  they  have  made  their 
decree,  let  such  person  as  shall  have  been 
elected  come  to  us.  But,  if  they  should  be 
unwilling  to  come  to  an  unanimous  decision, 
being  divided  in  their  choice  between  two  per- 
sons, let  both  in  like  manner  come  to  us,  the 
decree  having  been  made  in  t  le  usial  way,  that, 
after  enquiry  made  into  their  lives  and  char- 
acters, the  one  who  may  appear  to  be  most  fit 
may  be  ordained.  Seeing,  moreover,  that 
many  poor  persons  there  are  said  to  be 
oppressed  and  to  suff"er  prejudice,  let  thy 
Experience  give  heed  to  this,  and  not  allow 
them  to  be  unjustly  aggrieved;  but  so  en- 
deavour thyself  that  neither  they  who  take 
action  be  unreasonably  hindered  nor  those 
against  whom  action  is  taken  be  in  danger  of 
sustaining  damage  unjustly. 

Furthermore,  it  has  reached  our  ears  that 
some  of  the  clergy,  thou  being  on  the  spot, 
are  held  in  custody  by  laymen.  If  this  is  so, 
know  that  the  blame  will  be  imputed  to  thee, 
since,  if  thou  wert  a  man,  it  woukl  not  have 
been  the  case.  And  accordingly  thou  must 
needs  pay  attention  in  future  so  that  thou 
permit  not  the  like  to  be  done;  but  that,  if 
any  one  should  have  a  cause  of  complaint 
against  a  clerk,  he  resort  to  his  bishop.  And, 
if  perchance  the  latter  should  be  suspected, 
a  commissioner  must  be  deputed  by  him — or, 
if  this  too  should  be  objected  to  by  the  plaintiff, 
by  thy  Experience, — who  may  compel  the 
parties  to  choose  arbitrators  by  mutual  consent. 
And  whatever  may  be  decided,  by  them,  let  it 


86 


EPISTLES   OF  ST.  GREGORY  THE   GREAT. 


be  in  all  ways  so  carried  out,  with  due  ob- 
servance of  law,  by  thy  own  or  the  bishop's 
care,  that  there  may  be  no  occasion  for  them  to 
weary  themselves  with  disputes. 

EPISTLE    LXXVITI. 

To  Bakbara  and  Antonina9. 

Gregory  to  Barbara,  &c. 

On  receiving  your  epistles,  I  was  in  all 
manner  of  ways  delighted  to  hear  of  your 
wellbeing,  and  I  entreat  Almighty  God  that 
He  would  guard  you  by  His'  protection  from 
malignant  spirits  in  thouglit,  and  from  perverse 
men,  and  trom  all  contrariety ;  and  that  He 
would,  with  the  grace  of  His  fear,  settle  you 
in  unions  worthy  of  you,  and  cause  us  all  to 
rejoice  in  your  settlement '.  But  do  you,  most 
sweet  daughters,  rest  your  hope  on  His  help, 
and,  being  always  under  the  shadow  of  His 
defence,  both  by  praying  and  by  well  doing, 
escape  the  plots  of  bad  men.  For,  whatever 
human  comforts  or  adversities  there  may  be, 
there  are  none,  unless  either  His  grace  protects 
or  His  displeasure  troubles  you.     Rest  there- 


9  See  above,  Epp.  XXXV.,  XXXVI.,  in  this  book,  and  I.  34, 
note  8,  there  referred  to. 

I  If  the  marriage  of  the  parents,  Venantius  and  Italica,  took 
place,  as  conjectured  in  the  note  to  I.  34,  in  the  eleventh  Indiction 
(a.d.  592-3),  and  this  letter  was  written  in  the  fourth  (a.i\  600-1), 
tiie  daughters  would  not  be  more  than  seven  or  eight  years  of  age. 
Still,  even  at  this  early  age,  their  betrothal  may  have  been 
contemplated  with  a  view  to  tiieir  settlement  in  lile.  But  Venan- 
tius may  have  married  earlier  than  59-^-3,  soon  after  his  return 
to  a  secular  life,  and  so  the  girls  may  have  been  a  little  older. 
Neither,  however,  if  our  dates  are  right,  could  be  more  than  ten 
years  old. 


fore  your  hope  on  no  one  among  men,  but 
bind  your  whole  soul  to  trust  in  Almighty  God. 
While  we  sleep,  then,  He  will  protect  you, 
of  whom  it  is  written,  Behold  he  that  keepeih 
Israel  shall  neither  slumber  nor  sleep  (Ps. 
cxx.  4)  ^, 

As  to  your  saying  that  you  are  in  haste 
to  approach  the  threshhold  of  the  blessed 
Peter,  Prince  of  the  apostles,  I  wish  exceed- 
ingly, and  wait  with  fervent  desire,  to  see  you 
in  his  church  united  to  husbands  well  worthy 
of  you ;  that  so  both  you  may  obtain  some 
little  comfort  from  me,  and  I  no  little  joy  from 
your  presence.  I  have  also  commended  your 
causes  to  my  most  reverend  brother  the  bishop 
John  3,  and  to  Romanus  the  guardian  {de/eii- 
sori),  that  under  God  they  may  accomplish 
what  they  have  begun. 

Your  present  of  two  racance.  "*,  which  you 
sent  me  word  were  your  work,  I  accepted 
gladly.  But  yet  know  ye  that  I  did  not 
believe  the  word  you  sent  me.  For  you  are 
seeking  praise  from  the  work  of  others,  seeing 
that  you  have  perhaps  never  yet  put  hand 
to  spmdle.  Nor  yet  does  this  circumstance 
distress  me,  since  I  wish  you  to  love  the 
reading  of  Holy  Scripture,  that,  so  long  as 
Almiguty  God  shall  unite  you  to  husbands, 
you  may  know  how  you  should  live  and  how 
you  should  manage  your  houses. 


2  In  English  Bible,  cxxi.  4. 

3  Viz.  John,  bishnp  of  Syracuse.     See  above,  Ep.  XXXVI. 

4  On  the  meaning  of  this  word,  see  XH.,  note  3. 


BOOK   XII. 


EPISTLE  I. 

To  DoMiNicus,  Bishop  of  Carthage. 

Gregory  to  Dominicus,  &c. 
How  abundant  is  the  charity  of  your  heart 
you  shew  by  its  interpreter — your  tongue,  wliile 
so  seasoning  the  words  of  your  epistles  with  its 
sweetness  that  all  you  write  is  pleasant  and 
delightful.  Hence  it  comes  that  we  embrace 
your  Fraternity  in  the  arms  of  love,  though 
una^^le  to  do  so  in  the  body.  For  it  is  the 
office  of  charity  to  supply  to  souls  that  are  in 
concord  what  distance  of  place  denies.  And, 
since  the  sickness  of  our  most  loving  brethren 
saddens  us  even  as  their  health  refreshes  us, 
we  give  thanks  to  Almighty  God,  who  has 
solaced  our  sadness  by  good  news.  For,  hav- 
ing heard  that  you  had  contracted  a  very 
severe  illness,  before  the  receipt  of  your  letter 
we  were  in  a  state  of  great  distress.  But  since, 
when  we  are  snatched  from  peril  of  death,  it  is 
uncertain,  dearest  brother,  for  what  we  are 
reserved,  let  us  turn  the  time  of  respite  to  the 
profit  of  our  souls,  and,  having  to  render  our 
accounts  to  the  coming  Judge,  let  us  fortify 
our  cause  before  Him  with  tears  and  good 
works,  that  we  may  be  counted  worthy  to  have 
security  given  us  with  regard  to  the  things  that 
we  have  done.  For  in  secular  causes  also 
a  kind  judge  frequently  grants  a  respite  to  this 
end,  that  one  who  had  not  been  prepared 
before  may  afterwards  come  to  his  trial  pre- 
pared. And  what  a  thing  it  would  be,  were 
we  to  neglect  for  the  salvation  of  the  soul  what 
we  carefully  attend  to  in  matters  of  earthly 
concern !  And  so,  since,  according  to  the 
.vords  of  the  Apostle  John,  no  one  is  without 
lin,  let  us  call  to  mind  enticements  of  thought, 
ncontinence  of  tongue,  deeds  of  transgression  ; 
md  let  us,  while  we  may,  with  great  knocking, 
lo  away  with  the  stains  of  our  iniquities,  that 
)ur  just  and  loving  Redeemer  may  not  execute 
'engeance  according  to  our  deservings,  but 
iccording  to  His  mercy  be  bent  to  pardoil. 
\.nd,  since  we  do  not  sufficiently  fulfil  our 
)ffice  by  weeping  for  our  own  sins  only,  let  us 
he  more  earnestly  devote  ourselves  to  the  cus- 
ody  of  the  flock  committed  to  us,  and  by  per- 
uading,  by  exhorting,  by  alarming,  by  preach- 
ng,  so  far  as  heavenly  clemency  gives  us  power, 


let  us  hasten  to  fulfil  our  office  in  very  deed, 
that,  through  the  bounty  of  our  Creator,  we 
may  look  for  the  longed  for  reward.  But,  since 
we  cannot  do  anything  that  is  good  without 
divine  aid,  let  us  implore  Almighty  God,  most 
beloved  brother,  with  united  prayers,  that  He 
would  direct  us,  with  the  flock  committed  to 
us,  into  the  way  of  His  commandments  by  the 
leading  of  His  grace,  and  Himself,  who  by  the 
gift  of  His  mercy  has  willed  us  to  have  the 
name  of  shepherds,  grant  to  us  to  understand 
and  do  what  is  well  pleasing  to  Him.  More- 
over, we  have  received  with  the  charity  vvhere- 
with  you  sent  it  the  blessing  of  the  blessed 
martyr  Agileus,  transmitted  to  us  by  your 
Holiness.  In  the  month  of  September,  Indic- 
tion  5. 

EPISTLE   VIIL 
To  Columbus,  Bishop  of  NuMIDIA^ 

Gregory  to  Columbus,  &c. 

How  serious,  and  intolerable  even  to  be 
heard  of,  is  the  complaint  of  Donadeus,  the 
bearer  of  these  presents,  who  describes  himself 
as  having  been  a  deacon,  will  be  made  mani- 
fest to  your  Fraternity  by  the  petition  presented 
by  him,  which  is  contained  in  what  is  sub- 
joined below.  But,  since  it  has  come  to  our 
ears  that  he  had  been  deposed  for  bodily  sin, 
let  your  Love  make  full  enquiry  into  this,  and, 
if  it  is  so,  let  him  be  consigned  to  penance, 
that  he  may  free  himself  by  tears  from  the 
bond  of  the  profligacy  of  which  he  has  been 
guilty.  If,  however,  he  should  be  proved  in- 
nocent of  any  such  transgression,  all  that  his 
petition  contains  must  be  enquired  into  with 
diligent  examination  by  you,  together  with  the 
primate  of  the  council,  and  others  our  brethren 
and  fellow-bishops.  And,  if  his  complaint  is 
supported  by  the  truth,  let  both  such  strictness 
of  canonical  discipline  be  brought  to  bear  on 
his  bishop  Victor ',  who  has  not  feared  to  com- 
mit so  great  a  wickedness  against  God  and  his 
own  priestly  profession,  that  he  may  under- 
stand the  wickedness  of  what  he  has  done; 
and  let  the  man  himself  be  restored  to  his 
order :  for  it  is  indeed  preposterous,  and  con- 


1  Cf.  II.  48,  note  8. 

2  Victor  was  Primate  of  Numidia.     See  IV.  34,  note  4. 


8S 


EPISTLES   OF   ST.   GREGORY   THE   GREAT. 


fessedly  against  ecclesiastical  order,  that  any 
one  whom  his  own  fault  or  crime  does  not 
d  >pose  from  the  rank  of  the  office  which  he  fills 
should  be  deprived  invaHdly  at  the  will  of  this 
or  that  person. 

EPISTLE  XXIV. 
To  John,  Subdeacon  of  Ravenna  3, 

Gregory  to  John,  &c. 

Some  monks  who  came  to  me  from  the 
monastery  of  the  late  abbot  Claudius  have 
petitioned  me  that  the  monk  Constantius 
should  be  constituted  their  abbot.  But  I  was 
exceedingly  set  against  them  as  touching  their 
petition,  because  they  appeared  to  me  to  be 
altogether  of  a  worldly  mind  in  seeking  to 
have  a  very  worldly  man  for  their  abbot.  For 
I  have  learnt  how  this  same  Constantius  studies 
to  possess  property  of  his  own  :  and  this  is  the 
strongest  evidence  that  he  has  not  the  heart 
of  a  monk.  And  I  have  learnt  fuither  that  he 
presumed  to  go  alone,  without  any  one  of  his 
brethren  with  him,  to  a  monastery  that  is 
situate  in  the  province  of  Picenum.  From 
this  proceeding  of  his  we  know  that  he  who 
walks  without  a  witness  lives  not  aright ;  and 
how  can  he  maintain  the  rule  for  others  who 
knows  not  how  to  maintain  it  for  himself? 

Giving  him  up,  therefore,  tliey  asked  to  have 
a  certain  cellarer,  Maurus  by  name,  to  whose 
life  and  industry  there  are  many  testimonies, 
the  late  abbot  Claudius  also  with  certain  others 
having  spoken  in  his  praise.  Let  thy  Ex- 
perience therefore  make  careful  enquiry  ;  and, 
if  his  life  should  be  such  as  fit  him  for  a  place 
of  government,  cause  him  to  be  ordained  abbot 
by  our  brother  and  fellow-bishop  Marinianus. 
But,  if  there  is  anything  decidedly  against 
him,  and  they  cannot  find  any  suitable  person 
.  in  tl.eir  own  congregation,  let  them  choose 
some  one  from  elsewhere,  and  let  him  whom 
they  may  choose  be  made  abbot.  Further, 
take  care  by  all  means  to  tell  our  aforesaid 
brother  and  fellow-bishop  to  put  down  with 
the  utmost  earnestness  the  possession  of  pro- 
perty of  their  own  by  four  or  five  of  the  monks 
of  the  monastery,  which  it  has  been  found  so 
far  impossible  to  correct,  and  to  make  haste 
to  cleanse  this  same  monastery  from  such 
a  pest ;  since,  if  private  property  is  held  there 
by  monks,  it  will  not  be  possible  for  either 
concord  or  charity  to  continue  in  this  same 
congregation.  What,  indeed,  is  a  monk's  state 
of  life  but  a  despising  of  the  world?  How, 
then,  do  they  despise  the  world  who  while 
placed  in  a  monastery  seek  gold  ?     Wherefore 


3  This  subdeacon  John  appears  to  have  been  at  this  tiire 
the  pope's  representative  Ravenna,  the  seat  of  the  exarch 
of  It.-xly. 


let  thy  Experience  so  proceed  that  neither  the 
ordering  of  the  place  be  deferred,  nor  any 
complaint  reach  us  any  more  on  this  subject. 

Furthermore,  forasmuch  as  my  late  most 
dear  son  Claudius  had  heard  me  speak  some- 
thing about  the  Proverbs,  the  Song  of  Songs, 
the  Prophets,  and  also  about  the  Books  of 
Kings  and  the  Heptateuch,  which  on  account 
of  my  infirmity  I  was  unable  to  commit  to 
writing,  and  he  himself  had  dictated  them  for 
transcription  according  to  his  own  under- 
standing of  their  meaning,  lest  they  should  be 
forgotten,  and  in  order  that  he  miglit  bring 
them  to  me  at  a  suitable  time,  so  that  they 
might  be  more  correctly  dictated  (for,  when  he 
read  to  me  what  he  had  written,  I  found  the 
sense  of  what  I  had  said  had  been  altered  very 
disadvantageously),  it  is  hence  necessary  that 
thy  Experience,  avoiding  all  excuse  or  delay, 
should  go  to  his  monastery,  and  assemble  the 
brethren,  and  that  they  should  produce  fully 
and  truly  whatsoever  papers  on  divers  Scrip- 
tures he  had  brought  thither  ;  which  do  thou 
take,  and  transmit  them  to  me  with  all  possible 
speed. 

Further,  about  thy  return,  having  learnt 
that  thou  hast  incurred  seiious  trouble,  we  will 
consider  by  and  by.  Further,  I  have  not  been 
pleased  to  hear  what  has  been  told  me  by 
certain  persons  ;  namely  that  our  most  rev- 
erend brother  and  fellow-bishop  Marinianus 
causes  my  comments  on  the  blessed  Job  to  be 
read  publicly  at  vigils  ;  seeing  that  this  is  not 
a  popular  work,  and  engenders  hindrance 
rather  than  advancement  to  rude  hearers.  But 
tell  him  to  cause  the  comments  on  the  Psalms 
to  be  read  at  vigils,  which  mould  the  minds  of 
secular  persons  to  good  manners.  For  indeed 
I  do  not  wish,  while  I  am  in  this  flesh,  that 
what  I  may  have  said  should  be  readily  made 
known  to  men.  For  I  took  it  amiss  that  Ana- 
tolius  the  deacon  of  most  beloved  memory 
gave  to  the  lord  Emperor,  at  his  request  and 
command,  the  book  of  Pastoral  Rule,  which 
my  most  holy  brother  and  fellow-bishop  Anas- 
tasius  of  Antioch  translated  into  the  Greek 
tongue.  And,  as  I  was  informed  by  letter,  it 
pleased  him  much ;  but  it  much  dio[iIeased  me 
that  those  who  have  what  is  better  should  be 
occupied  in  what  is  least. 

Further,  in  the  third  part  of  the  blessed  Job, 
in  the  verse  wherein  it  is  written,  I  kti07v  that 
my  Redeemer  livcth,  I  suspect  that  my  aforesaid 
brother  and  fellow-bishop  Marinianus  has  a 
corrupt  copy.  For  in  the  copy  in  our  book- 
case this  passage  is  given  differently  from  what 
I  find  to  be  in  the  copies  possessed  by  others ; 
and  consequently  I  have  had  this  passage  cor- 
rected, so  that  our  often-named  brother  may 
have  it  as  it  is  in  our  bookcase.    For  there  are 


EPISTLE    XXVIII. 


89 


four  words,  the  absence  of  which  from  the 
passage  may  cause  the  reader  no  little  diffi- 
culty. Execute  all  these  things  thoroughly 
and  speedily.  And,  if  thou  canst  do  nothing 
with  the  most  excellent  Exarch,  shew  thyself 
not  to  have  neglected  to  do  what  is  in  thy 
power. 

What  shall  I  say  concerning  the  ])lace  of 
A.lbinus,  as  to  which  the  answer  given  us  is 
plainly  contrary  to  justice?  Thou  oughtest, 
lowever,  to  consider  the  case  attentively. 
Furthermore,  a  little  time  ago  we  had  enjoined 
:hy  Experience  to  treat  with  our  most  eminent 
>on  the  praefect  to  the  end  that  the  care  of  the 
:onduits  [fonnaruni)  should  be  committed  to 
Augustus  the  vicecount,  in  that  he  is  in  all 
•espects  a  diligent  and  energetic  man  ■♦.  And 
hou  hast  so  far  so  put  off  the  business  as  not 
iven  to  inform  us  of  what  thou  hast  done. 
\nd  so,  even  now,  hasten  thou  with  all  earnest- 
]iess  to  treat  with  the  same  our  most  eminent 
;on,  that  the  conduits  may  be  entirely  com- 
mitted to  the  aforesaid  most  distinguished 
man,  to  the  intent  that  he  may  to  some  extent 
tucceed  in  repairing  them.  For  these  conduits 
J  re  so  scorned  and  neglected  that,  unless 
rreater  attention  be  given  to  them,  within 
i  short  time  they  will  go  utterly  to  ruin.  As 
thou  knowest,  then,  how  necessary  this  busi- 
1  ess  is,  and  how  advantageous  to  the  general 
(ommunity,  thou  must  use  thy  best  endeavours 
tiat  it  may  be  committed,  as  we  have  said,  to 
tie  aforesaid  man  for  his  careful  attention. 
( iiven  in  the  month  of  January,  Indiction  5. 

EPISTLE    XXV. 

To  Roman  us.  Guardian  {Defensorem)  s. 

Gregory  to  Romanus,  &c. 

It  is  well  known  to  thy  Experience  that 
]  eter,  whom  we  have  made  a  guardian  {de- 
j -nsorem),  is  sprung  from  the  estate  belonging 
t )  our  Church  which  is  called  Vitelas.  And 
s ),  since  we  ought  to  shew  kindness  towards 
lim  in  such  a  way  that  nevertheless  the 
(  hurch  may  suffer  no  disadvantage,  we  com- 
r  land  thee  by  this  order  to  charge  him  strictly 
rot  to  presume,  under  any  pretext  or  excuse, 
t  )  marry  his  children  anywhere  but  in  that 
t  state  to  which  they  are  bound  by  law  and 
t  leir  condition  ^.  In  this  matter,  too,  it  is 
r  scessary  for  thy  Experience  to  be  very  care- 


4  The  reference  is  to  the  conduits  or  aqueducts  for  supplying 
V  Iter   to   Rome,    which   it   was   the   duty   of  the  officer  called 

jraifectiis,"  who  appears  to  have  been  at  this  time  resident 
a    Ravenna,  to  keep  in  order. 

5  Romanus  had  been  appointed  guardian  (defensor)  of  the 
p  trimony  in  Sicily.     See  IX.  i8. 

6  'J'his  was  a  case  of  a  native  of  Sicily,  who  had  been  ascriptus 
g  -btE,  having  been  appointed  a  Defensor  Ecclesiie.  The  purpose 
O  the  epistle  is  to  guard  against  his  supposing  that  such  ajjpoint- 
n  nt  exempted  his  children  from  the  restrictions  imposed  by  tlieir 
b    th. 


ful,  and  to  threaten  them,  so  that  on  no  oc- 
casion whatever  they  may  go  out  of  the 
property  to  which  by  their  birth  they  are 
subjected.  For,  if  any  one  of  tliem  (as  we 
do  not  believe  will  be  the  case)  should 
presume  to  depart  from  it,  he  may  be  assured 
that  our  assent  will  never  be  given  to  any 
of  them  dwelling  or  being  married  outside  the 
estate  on  which  they  were  born,  but  that  also 
their  land  should  be  superscribed  ?.  And  then 
know  that  you  will  run  no  slight  risk,  if 
through  your  negligence  any  of  them  should 
attempt  to  do  any  of  the  things  which  we 
forbid. 

EPISTLE   XXVIIL 
To  Columbus,  Bishop  of  Numidia^ 

Gregory  to  Columbus,  &c. 

Inasmuch  as  it  has  long  been  known  to  us 
how  thy  Fraternity  is  distinguished  for  priestly 
gravity  and  ecclesiastical  zeal,  we  have  seen 
sufficient  reason  for  thy  taking  part  in  the 
cognizance  of  things  that  require  rebuke,  lest, 
if  they  should  be  put  off  through  connivance, 
every  one  should  suppose  that  what  he  is 
able  to  do  is  allowed  him.  Now  after  what 
manner  our  brother  Paulinus,  bishop  of  the 
city  of  Tegessis  is  alleged  by  his  clerics  and  by 
those  who  are  constituted  in  sacred  orders, 
to  have  been  excessive  towards  -them  in 
corporal  correction,  thou  needest  not  to  be 
told,  seeing  that,  before  this  complaint  reached 
us,  the  matter,  as  we  have  learnt  from  their 
statement,  had  already  been  made  known 
to  thee.  And,  since  superiors  ought  not  to 
have  the  right  of  punishing  their  subordinates 
savagely,  we  have  taken  care  to  write  to 
Victor  pur  brother  and  fellow-bishop,  who 
holds  the  primacy  among  )  ou  9,  that,  together 
with  thy  Fraternity,  or  with  others  our  brethren 
and  fellow  bishops  whom  you  may  think  fit 
to  call  in,  he  may  take  cognizance  of  and 
thoroughly  investigate  the  case  between  our 
aforesaid  brotlier  priest  and  his  clergy.  And 
let  thy  Love  so  give  the  matter  thy  close  and 
careful  attention,  that  the  things  that  have 
been  reported  to  us  may  not  pass  without 
a  hearing,  lest  discord  should  be  fomented 
in  the  Church,  whence  it  ought  by  all  means 
to  be  banished.  And,  if  indeed  the  complaint 
of  his  clergy  against  him  is  well  lounded, 
so  take  cognizance  of  his  fault,  which  he  has 
scorned  of  his  own  accord  to  correct,  with  the 


7  Sed  et  superscribi  terrain  eorutn.  The  meaning  may  be 
that  notices  should  be  put  on  the  land  to  which  such  detaulteis 
were  attached,  declaring  that  such  and  such  pei>ons  belonged 
to  it  and  were  bound  to  remain  on  it.  Cf.  V.  41,  note  3,  on 
the  phrase  iitulos  impoiiere. 

8  See  II.  48,  note  i. 

9  For  the  custom  in  Africa  with  regard  to  the  primacy,  see 
I.  74,  note  9. 


90 


EPISTLES    OF   ST.  GREGORY   THE   GREAT. 


force  of  our  ecclesiastical  decision  that  he  may 
both  feel  for  the  present  what  a  grave  offence 
he  has  committed,  and  may  learn  for  the  future 
that  he  cannot  do  more  than  it  is  lawful  for 
him  to  do.  Above  all  things,  then,  we  exhort 
thee  that  thou  study  ardently  to  exercise  the 
zeal  which  we  know  thee  to  have  for  the  sake 
of  God. 

And,  inasmuch  as  our  said  brother  Paulinus 
is  said  to  confer  ecclesiastical  orders  through 
simoniacal  heresy,  which  is  a  thing  awful  to 
hear  of,  let  it  be  thy  care,  along  with  the 
aforesaid  primate  or  others,  to  enquire  thor- 
ouglily  into  this  also  with  all  diligence.  And, 
if  it  should  be  found  to  be  so  (which  God 
forbid),  effort  must  be  made  and  action  taken 
that  both  he  who  has  not  feared  to  accept  and 
he  who  has  not  feared  to  give  a  bribe  may  be 
smitten  by  a  sentence  of  canonical  punishment, 
to  the  end  that  their  correction  may  avail 
as  a  reproof  to  many.  And,  before  this  deadly 
root  acquires  strength  and  slays  many  more, 
let  it  be  condemned  by  the  decision  of  the 
whole  council,  so  that  no  one  may  ever  dare 
to  accept  or  to  give  anything  for  any  order 
whatever,  nor  any  be  promoted  for  favour,  but 
all  for  merit,  lest  both  ecclesiastical  order  be 
confounded,  and  probity  of  life  be  held  in 
contempt,  if  one  that  is  unworthy  should 
receive  the  reward  of  merit. 

Further  we  have  given  orders  to  Hilarus  our 
Chartulariiis  that,  if  the  case  should  require  it, 
he  refuse  not  to  take  part  in  your  enquiry. 

If,  therefore,  it  should  be  necessary,  inform 
him  by  letter  that  you  wish  him  to  come  to 
you,  to  the  end  that  by  treating  the  matter 
together  with  him  you  may  better  determine 
what  ought  to  be  ordained.  In  the  month 
of  March,  Indiction  5.  [N.B.  This  date  is 
absent  from  several  Codices^ 

EPISTLE    XXIX. 
To  Victor,  Bishop  ^ 

Gregory  to  Victor,  &c. 

While  on  the  one  hand  it  is  a  joy  to  us 
to  learn  that  our  brethren  are  solicitous  about 
their  children  in  fatherly  charity,  on  the  other 
we  count  it  no  less  a  matter  for  sadness  when 
neither  regard  for  other  brethren  nor  consider- 
ation of  their  priestly  office  avails  to  restrain 
them  from  unlawful  doings.  How  serious, 
then,  and  how  harsh  is  the  complaint  against 
our  brother  Paulinus,  bishop  of  the  city  of 
Tegessis,  made  by  his  clerics  and  by  those 
who  are  in  sacred  orders,  I  have  no  doubt 
is  well  known  to  thy  Fraternity,  since  what  has 
reached  us  from  a  distance  cannot  have  been 


'  At  this  time  primate  of  Numidia.     See  preceding  epistle. 


hidden  from  thee  who  art  near  at  hand.  And, 
since  there  is  need  of  great  caution  lest  this 
bodily  injury  which  they  complain  of  at  his 
hands  in  excess  of  his  powers  should  be  ven- 
tured on  with  allowance,  or  should  grow  worse 
by  being  connived  at,  manifest  excesses  should 
ever  be  so  suppressed  by  canonical  control 
that  one  proceeding  may  serve  as  a  reproof 
of  what  is  past  and  a  rule  for  the  future. 
Accordingly  it  becomes  thee,  together  with  our 
most  beloved  common  brother  the  bishop 
Columbus,  and  with  other  priests  whom  you 
may  think  fit  to  call  on,  to  sift  the  case 
between  our  above-named  brother  and  his 
clergy  by  means  of  a  thorough  investigation. 
And,  if  the  complaint  of  the  petitioners  stands 
with  truth,  so  correct  ye  this  thing  by  a  regular 
reformation,  that  he  may  both  be  made  aware 
what  evil  thing  he  has  done  and  learn  for 
the  future  not  to  exceed  the  limits  of  his  office. 
And  suffer  him  not,  as  is  said  to  be  the  case, 
to  disregard  the  rank  of  thy  position,  lest  his 
contempt  be  to  his  risk  and  to  thy  blame. 
For  whatever  is  committed  by  an  inferior, 
unless  it  be  carefully  corrected,  reflects  on  the 
person  who  occupies  the  superior  place. 

That   other  matter  also,    namely   that   the 
same  our  brother  Paulinus  is  said  to  confer  . 
ecclesiastical    orders   for  money,    you   should 
fully   and   very   strictly    enquire   mto.     And, 
if  it  should  clearly  appear  to  be  so,  as  we  hope 
will  not  be  the  case,  let  your  zeal  for  God  ', 
so  kindle  itself  to  avenge  this  wrong  that  both  ; 
the   avarice  of  the   ordainer   may    be   turned   ; 
into  a  penalty,  and,   the  unlawful   ordination 
being  void  of  effect,  the  person  ordained  may  \ 
not  enjoy  the  longed-for  object  of  his  ambition.   ; 
Herein   we  exhort  you  and  before  all  things  . 
admonish  you,  that  your  Fraternity  study  to 
be  so  solicitous  that,   before   the   iniquity   of 
simoniacal  heresy  shall  gain  strength  in  your 
parts  from  the  oft'ence  of  one,  it  may  be  cut  oU 
from   the  root  by   the  pruning-hook   of  your 
sentence  after  a  council  diligently  held.     For 
whosoever  does  not,  in   consideration  of  his 
office,  burn  vehemently  to  correct  this  atrocity, 
let  him  not  doubt  that  he  will  have  his  portion 
with    him  from  whom  this  peculiar  enormity 
took  its  beginning.     And  so,  as  we  have  said, 
you   must   act   vigilantly   and   earnestly,    that 
your   council,   which   up  to  this   time,    under 
God's  keeping,  has  been  preserved  from  any 
bad   repute   of  this   kind,    may   not   by   any 
possibility   be   polluted    and    ruined   by   the 
poison  of  this  wickedness. 

Furthermore,  we  have  given  orders  to 
Hilarus  our  Chartularius^  that,  if  the  case 
should  require  it,  he  defer  not  to  join  you. 
Wherefore,  should  it  be  necessary,  inform  him 
by   your   letters  of  the  need   ot    his   coming 


EPISTLE   L. 


91 


;o  you,  to  the  end  that  you,  together  with  him, 
nay  be  able,  God  helping  you,  to  deter- 
nine  all  these  things  in  a  salutary  way. 

EPISTLE   XXXII. 
To  ALL  THE  Bishops  of  the  Council 

OF   BiZACIUM  '^. 

Gregory  to  all,  &c. 

As  it  is  laudable  and  discreet  to  shew  due 
reverence  and  honour  to  superiors,  so  it  belongs 
10  rectitude  and  the  fear  of  God,  if  anything 
in  them  needs  correction,  not  to  put  it  ofif  by 
i:ny  connivance,  lest  disease  should  begin  to 
invade  the  whole  body  (which  God  forbid), 
sickness  not  being  cured  in  the  head.  Now 
;.  considerable  time  ago  certain  things  were 
leported  to  us  about  our  brother  Crementius, 
your  primate,  such  as  to  pierce  our  heart  with 
no  slight  sorrow.  But  through  the  pressure  of 
(livers  tribulations,  and  especially  from  enemies 
1  aging  round  us,  we  had  not  time  to  enquire 
into  the  matter.  And,  since  it  is  so  serious 
that  it  ought  by  no  means  to  be  passed  over 
\/ithout  investigation,  we  hereby  exhort  your 
I'raternity  with  all  carefulness  and  activity 
to  search  out  in  all  ways  the  substantial  truth, 
i  1  order  that  either  if  these  things  are  so,  they 
1  lay  be  cut  off  by  canonical  punishment,  or, 
i'they  are  false,  the  innocence  of  our  brother 
nay  not  long  lie  under  the  laceration  of  an 
i  ifamous  report.  Wherefore,  that  there  may 
1  e  no  torpor  of  idleness  in  the  enquiry,  we 
£  dmonish  you  that  neither  the  interest  nor  the 
(ivour  nor  the  cajoleries  of  any  person  what- 


Cf.  IX.  s8,  note  i,  and  IX.  59. 


ever,  nor  anything  else,  soften  any  one  of  you 
in  your  sifting  of  what  has  been  reported  to  us, 
or  shake  you  from  the  path  of  truth  ;  but  gird 
ye  yourselves  in  priestly  wise  to  investigate  the 
truth.  For,  if  any  one  should  presume  to  be 
sluggish,  or  to  shew  himself  negligent  in  this 
matter,  let  him  know  that  he  will  be  a  par- 
taker in  the  said  crimes  before  Almighty  God, 
by  zeal  for  whom  he  is  not  moved  to  enquire 
fully  into  the  causes  of  atrocious  wickedness. 

EPISTLE    L. 

To  EuLOGius,  Patriarch  of  Alexandria, 

Gregory  to  Eulogius,  &c. 

The  bearers  of  these  presents,  coming  to 
Sicily,  were  converted  from  the  error  of  the 
Monophysites,  and  united  themselves  to  the 
holy  universal  Church.  Having  proceeded  to 
the  church  of  the  blessed  Peter,  Prince  of  the 
apostles,  they  requested  of  me  that  I  should 
commend  them  by  letter  to  your  Blessedness, 
to  the  end  that  they  may  not  now  be  allowed 
to  suffer  any  wrong  from  the  heretics  that  are 
near  them.  And  because  one  of  them  says 
that  the  monastery  in  which  he  was  had  been 
founded  by  his  kindred,  he  desires  to  receive 
authority  from  your  Holiness  that  the  heretics 
who  are  in  it  may  either  return  to  the  bosom 
of  holy  Church  or  be  expelled  from  the  same 
monastery.  Let  it  be  enough  for  us  to  have 
indicated  this  to  you :  for  we  know  of  your 
Blessedness  that  whatever  pertains  to  zeal 
for  Almighty  God  you  hasten  with  all  fervour 
to  do.  But  for  me  I  beg  you  to  pray,  since 
amid  the  swords  of  the  Lombards  which  I 
endure  I  am  excessively  afflicted  by  pains 
of  gout. 


BOOK    XIII. 

In  the  Sixth  Indiction,  and  the  Thirteenth  Year  from 

HIS  Ordination. 


EPISTLE    I. 
To  THE  Roman  Citizens. 

Gregory,  servant  of  the  servants  of  God,  to 
his  most  beloved  sons  the  Roman  citizens. 

It  has  come  to  my  ears  that  certain  men 
of  perverse  spirit  have  sown  among  you  some 
things  that  are  wrong  and  opposed  to  the 
holy  faith,  so  as  to  forbid  any  work  being  done 
on  the  Sabbath  day.  What  else  can  I  call 
these  but  preachers  of  Antichrist,  who,  when 
he  comes,  will  cause  the  Sabbath  day  as  well 
as  the  Lord's  day  to  be  kept  free  from  all 
work.  For,  because  he  pretends  to  die  and 
rise  again,  he  wishes  the  Lord's  day  to  be  had 
in  reverence ;  and,  because  he  compels  the 
people  to  judaize  that  he  may  bring  back  the 
outward  rite  of  the  law,  and  subject  the  per- 
fidy of  the  Jews  to  himself,  he  wishes  the 
Sabbath  to  be  observed. 

For  this  which  is  said  by  the  prophet,  Ye 
shall  bring  in  no  burden  through  your  gates  on 
the  Sabbath  day  (Jerem.  xvii.  24),  could  be 
held  to  as  long  as  it  was  lawful  for  the  law  to  be 
observed  according  to  the  letter.  But  after  that 
the  grace  of  Almighty  God,  our  Lord  Jesus 
Christ  has  appeared,  the  commandments  of 
the  law  which  were  spoken  figuratively  cannot 
be  kept  according  to  the  letter.  For,  if  any 
one  says  that  this  about  the  Sabbath  is  to  be 
kept,  he  must  needs  say  that  carnal  sacrifices 
are  to  be  ofiered  :  he  must  say  too  that  the 
commandment  about  the  circumcision  of  the 
body  is  still  to  be  retained.  But  let  him  hear 
the  Apostle  Paul  saying  in  opposition  to  him, 
If  ye  be  circumcised,  Christ  profiteth  you  nothing 
(Galat.  v.  2). 

We  therefore  accept  spiritually,  and  hold 
spiritually,  this  which  is  written  about  the 
Sabbath.  For  the  Sabbath  means  rest.  But 
we  have  the  true  Sabbath  in  our  Redeemer 
Himself,  the  Lord  Jesus  Christ.  And  whoso 
acknowledges  the  light  of  fiaith  in  Him,  if  he 
draws  the  sins  of  concupiscence  through  his 
eyes  into  his  soul,  he  introduces  burdens 
through  the  gates  on  the  Sabbath  day.     We 


introduce,  then,  no  burden  through  the  gates 
on  the  Sabbath  day  if  we  draw  no  weights 
of  sin  through  the  bodily  senses  to  the  soul. 
For  we  read  that  the  same  our  Lord  and 
Redeemer  did  many  works  on  the  Sabbath 
day,  so  that  he  reproved  the  Jews,  saying, 
Which  of  you  doth  not  loose  his  ox  or  his 
ass  on  the  Sabbath  day,  and  lead  him  a'cay 
to  zvatering  (Luke  xiii.  15)?  If,  then,  the 
very  Truth  in  person  commanded  that  the 
Sabbath  should  not  be  kept  according  to  the 
letter,  whoso  keeps  the  rest  of  the  Sabbath 
according  to  the  letter  of  the  law,  whom  else 
dues  he  contradict  but  the  Truth  himself  ? 

Another  thing  also  has  been  brought  to  my 
knowledge  ;  namely  that  it  has  been  preached 
to  you  by  perverse  men  that  no  one  ought 
to  wash  on  the  Lord's  day.  And  indeed  if 
any  one  craves  to  wash  for  luxury  and  plea- 
sure, neither  on  any  other  day  do  we  allow 
this  to  be  done.  But  if  it  is  for  bodily  need, 
neither  on  the  Lord's  day  do  we  forbid  it. 
For  it  is  written.  No  man  ever  hated  his  ojvn 
flesh,  but  nourisheth  it  afid  cherisheth  it  (Kphes. 
V.  29).  And  again  it  is  written.  Make  not  pro- 
vision for  the  flesh  to  fulfil  the  lusts  thereof 
(Rom.  xiii.  14).  He,  then,  who  forbids  pro- 
vision for  the  flesh  in  the  lusts  thereof  cer- 
tainly allows  it  in  the  needs  thereof.  For, 
if  it  is  sin  to  wash  the  body  on  the  Lord's 
day,  neither  ought  the  face  to  be  washed  on 
that  day.  But  if  this  is  allowed  for  a  part 
of  the  body,  why  is  it  denied  for  the  whole 
body  when  need  requires  ?  On  the  Lord's 
day,  however,  there  should  be  a  cessation  of 
earthly  labour,  and  attention  given  in  every 
way  to  prayers,  so  that  if  anything  is  done 
negligently  during  the  six  days,  it  may  be 
expiated  by  supplications  on  the  day  of  the 
Lord's  resurrection. 

These  things,  most  dear  sons,  being  en- 
dowed with  sure  constancy  and  right  faith, 
observe;  despise  the  words  of  foolish  men, 
and  give  not  easy  behef  to  all  that  you 
hear    of   having    been    said    by   them ;     but 


EPISTLE   VI. 


93 


igh  it  in  the  scale  of  reason,  so  that,  while 
:n  firm  stability  you  resist  the  wind  of  error, 
you  may  be  able  to  attain  to  the  solid  joys 
of  the  heavenly  kingdom. 

[In  two  MSS.,  one  Colbert,  and  Vatic.  F., 
•'mense  Septembri,  indict.  6."] 

EPISTLE  V. 

To  Etherius,  Bishop  of  Lugdunum  {Lyons). 

Gregory  to  Etherius,  Bishop. 

Although  what  we  say  is  very  distressing 
10  us,  and  fraternal  compassion  rather  moves 
I  s  to  weep  than  allows  us  to  lay  down  any- 
thing concerning  the  things  we  have  heard  of, 
}  et  solicitude  for  the  government  undertaken 
by  us  pricks  our  heart  with  an  urgent  spur 
tD  see  with  great  care  to  the  good  of  churches, 
rnd  to  arrange  what  should  be  done  before 
t  leir  interests  might  possibly  suffer  irretriev- 
rbly.  It  has  come,  then,  to  our  ears  from 
t  le  report  of  certain  persons  that  an  affection 
cf  the  head  has  so  befallen  a  certain  bishop 
tiat  it  is  a  matter  of  groaning  and  weeping  to 
I  ear  of  what  he  is  wont  to  do  under  alienation 
c  f  mind.  Lest,  therefore,  while  the  shepherd  is 
s  ck,  the  flock  should  be  exposed  to  be  torn 
ty  the  teeth  of  the  lyer-in-wait  (which  God 
f  )rbid),  or  the  interests  of  the  Church  itself 
siould  suffer  irretrievably,  it  is  necessary  for 
113  to  treat  the  case  with  cautious  provision. 
/  nd  so,   since  during   the  life   of  a   bishop, 

V  horn  unadvoidable  infirmity  and  not  crime 

V  ithdraws  from  his  office,  no  reason  allows 
a  tother  to  be  ordained  in  his  place  except  on 
his  resignation',  let  him,  if  he  is  accustomed 
t )  have  intervals  of  sanity,  himself  make  peti- 
t  on,  declaring  that  he  is  no  longer  equal  to 
t  lis  ministry  owing  to  subversion  of  his  in- 
t  illectual  faculties  by  infiimity,  and  let  him 
r  quest  that  another  be  ordamed  in  his  place. 
\  ''Rich  being  done,   let  another  who  may  be 

V  orthy  be  solemnly  consecrated  bishop  in  his 
p  ace,  by  the  election  of  all ;  yet  so  that,  as 
\  iUg  as  life  shall  retain  the  said  bishop  in  this 

V  orld,  his  due  expenses  be  supplied  to  him 
t  /  the  same  Church.  If,  however,  he  at  no 
t  me  recovers  the  faculties  of  a  sound  mind, 
a  trustworthy  person  of  approved  life  must 
h  J  chosen,  who  may  be  fit  for  the  government 
c  "  the  Church,  take  thought  for  the  benefit 
c  souls,  restrain  the  unquiet  under  the  bond 
c  discipUne,  take  care  of  ecclesiastical  pro- 
1-  -Tty,  and  exhibit  himself  in  all  respects  ripe 
a  id  efficient.  And  also,  should  he  survive 
t  e  bishop  who  is  now  sick,  he  should  be 
c  )nsecrated  in  his  place. 

But  as  to  Ordinations  of  presbyters  or  dea- 


,  I  On  this  he.-id,  see  also  XI.  48. 


cons,  or  of  any  other  order,  if  cause  requires 
any  to  be  made  in  that  Church,  know  that  this 
is  to  be  reserved  to  thy  Fraternity,  to  the  end 
that,  it  being  in  thy  diocese,  thou  mayest 
enquire  concerning  the  life,  manners,  and  con- 
duct of  him  who  is  chosen  to  such  office. 
And  if  thou  shouldest  be  satisfied,  and  there 
is  nothing  in  him  liable  to  the  censure  of 
canonical  strictness,  let  him  attain  to  his  des- 
tined order  ijot  otherwise  than  through  or- 
dination by  thee.  Let  tliy  Fraternity  then, 
so  proceed,  and  so  order  these  things  with 
vigilant  provision,  that  the  Church  of  God 
may  no  longer  suffer  from  any  neglect,  and 
that  thou  mayest  warn  thy  fellow-priests,  not 
only  by  word  but  also  by  example,  to  have 
a  care  laudably  for  venerable  places. 

EPISTLE   VI. 
To  Brunichild,  Queen  of  the  Franks  ». 

Gregory  to  Brunichild,  &c. 

Among  other  excellencies  in  you  this  holds 
the  chief  place  beyond  the  rest,  that  in  the 
midst  of  the  waves  of  this  world,  which  are 
wont  with  turbulent  vexation  to  confound  the 
minds  of  rulers,  you  so  bring  back  your  heart 
to  the  love  of  divine  worship  and  to  providing 
for  the  quiet  of  venerable  places  as  if  no  other 
care  troubled  you.  Whence,  since  conduct 
of  this  kind  on  the  part  of  potentates  is  wont 
to  be  a  great  defence  to  subjects,  we  declare 
the  nation  of  the  Franks  ha[jpy  beyond  other 
nations,  having  been  accounted  worthy  to  have 
a  queen  thus  endowed  with  all  good  qualities. 

On  learning  from  the  information  contained 
in  your  letters  that  you  have  built  the  Church 
of  Saint  Martin  in  the  suburbs  of  Augusto- 
dunum  {Autim),  and  a  monastery  for  har-d- 
maidens  of  God,  and  also  a  hospital  in  the 
same  city,  we  rejoiced  greatly,  and  returned 
thanks  to  Almighty  God,  who  stimulates  tl.e 
sincerity  of  your  heart  to  the  doing  of  these 
things.  In  this  case,  that  we  may  be  held 
to  some  degree  sharers  in  your  good  deeds, 
we  have  granted  privileges  according  to  your 
wish,  to  those  places  for  the  quiet,  and  pro- 
tection of  those  who  live  in  them  ;  nor  have 
we  borne  to  defer  even  in  the  least  degree 
our  embracing  of  your  Excellency's  desires. 

Furtliermore,  addressing  you  in  the  first 
place  with  the  greeting  of  paternal  chanty,  we 
inform  you   that  to  our  illustrious   sons,   but 


9  On  Brunechild,  see  VI.  5,  note  4.  Having  after  the  death 
of  her  son  Childebert  II.  acted  as  gnardian  of  his  son  Thi^ode- 
bert  II.,  who  had  received  the  kingdom  of  Austrasia  with  his 
Capital  at  Metz,  she  had  been  expelled  by  the  Austrasians  in  the 
year  599,  and  been  received  by  her  other  grandson,  Theoderic  II., 
who  reigned  over  Burgundy  with  his  Capital  at  Orleans.  When 
this  letter  was  sent  (a.d.  602)  Theoderic  would  be  about  lifieen 
years  of  age,  and,  as  appears  from  the  letter  to  himseit  which 
loUows,  under  the  management  of  his  graudniother. 


;i^ 


94 


EPISTLES   OF   ST.    GREGORY   THE    GREAT. 


your  servants  and  legates,  Burgoaldus  and 
Vavmaricaiius,  we  have  granted  a  private  in- 
terview in  accordance  with  what  you  wrote  to 
us  ;  and  they  have  disclosed  to  us  in  detail  all 
that  they  said  they  had  been  charged  with. 
It  will  be  our  care  in  time  to  come  to  inform 
your  Excellency  of  whatever  is  done  with  re- 
gard to  these  things.  For,  as  for  us,  whatever 
is  possible,  whatever  is  profitable,  and  tends 
to  the  settlement  of  peace  between  you  and 
the  republic,  Ave  desire,  under  God,  with  the 
utmost  devotion,  that  it  should  be  accom- 
plished. 

As  to  Mennas,  our  most  reverend  brother 
and  fellow-bishop,  after  we  had  enquired  into 
what  had  been  said  about  him,  and  found  him 
in  no  way  culpable,  and  he  having  made 
satisfaction  under  oath  before  the  most  sacred 
body  of  the  blessed  apostle  Peter,  and  so 
proved  himself  to  be  unaffected  by  what  had 
been  objected  against  his  reputation,  we  have 
allowed  him  to  return  to  his  post  purged  and 
acquitted,  since,  as  it  was  right,  if  he  were  in 
any  respect  guilty,  that  we  should  punish  his 
fault  canonically,  so  it  was  not  right  when  he 
had  the  support  of  innocence,  that  we  should 
detain  him  longer,  or  any  way  distress  him. 

Moreover,  with  respect  to  a  certain  bishop 
who,  as  the  aforesaid  magnificent  men  have 
told  us,  is  prevented  by  infirmity  of  the  head 
from  administering  his  office,  we  have  written 
to  our  brother  and  fellow-bishop  Etherius  3,  that 
if  he  should  have  intervals  of  freedom  from 
this  infirmity,  he  should  make  petition,  de- 
claring that  he  is  not  competent  to  fill  his 
own  place,  and  requesting  that  another  be 
ordained  to  his  Church.  For  during  the  life 
of  a  bishop,  whom  not  his  own  fault  but  sick- 
ness, withdraws  from  the  administration  of  his 
office,  the  sacred  canons  by  no  means  allow 
another  to  be  ordained  in  his  place.  But,  if 
he  at  no  time  recovers  the  exercise  of  a  sound 
mind,  a  person  should  be  sought  adorned  with 
good  life  and  conversation,  who  may  be  able 
both  to  take  charge  of  souls,  and  look  with 
salutary  control  after  the  causes  and  interests 
of  the  same  church ;  and  he  should  be  such 
as  may  succeed  to  the  bishop's  place  in  case 
of  his.  surviving  him.  But,  if  there  are  any 
to  be  promoted  to  a  sacred  order,  or  to  any 
clerical  ministry,  we  have  ordained  that  the 
matter  is  to  be  reserved  and  announced  to 
our  aforesaid  most  reverend  brother  Eiherius, 
provided  it  belong  to  his  diocese  *,  so  that, 
enquiry  having  then  been  made,  if  the  persons 
are  subject  to  no  fault  which  the  sacred 
canons    denounce,    he    himself   may    ordain 


3  See  preceding  epistle. 

4  i.e.  his  metropolitan  province,  Lyons  being  a  metropolitan 
See. 


them.  Let,  then,  the  care  of  your  Excellency 
conjoin  itself  with  our  ordering,  to  the  end 
that  the  interests  of  the  Church,  which  you 
have  exceedingly  at  heart,  may  not  suffer 
damage,  and  that  increase  of  reward  may 
accrue  to  the  good  deeds  of  your  Excellency. 

Having  been  asked  likewise  concerning  a  cer- 
tain bigamist  whether  he  might  be  admitted  to 
a  sacred  order,  we  have,  according  to  canonical 
rule,  altogether  forbidden  it.  For  God  forbid 
that  in  your  times,  in  which  you  do  so  many 
pious  and  religious  things,  you  should  allow 
anything  to  be  done  contrary  to  ecclesiastical 
ordinance. 

Moreover  the  aforesaid  magnificent  men, 
our  sons,  having  delivered  us  a  schedule,  have 
requested  among  other  things,  what  they  said 
had  been  enjoined  on  them  by  your  order,  that 
such  a  person  may  be  sent  from  us  into  Gaul 
as  may,  on  the  assembling  of  a  synod,  correct 
imder  the  guidance  of  Almighty  God  whatever 
has  been  perpetrated  against  the  most  sacred 
canons.  Herein  we  recognize  the  care  of  your 
Glory,  how  you  take  thought  for  the  life  of  the 
soul  and  the  stability  of  your  kingdom,  seeing 
that,  fearing  our  Redeemer,  and  observing  His 
precepts  in  all  vvays,  you  act  in  this  case  also 
so  that  the  government  of  your  kingdom  may 
long  subsist,  and  that  after  long  courses  of 
years  you  also  may  pass  from  an  earthly  to 
a  heavenly  kingdom.  At  a  fitting  time,  if  what 
we  have  said  should  be  pleasing  to  God,  we 
will  take  care  to  fulfil  the  venerable  desires  of 
your  Excellency. 

We,  then,  for  the  defence  of  the  places  about 
which  your  Excellency  has  written  to  us  have 
been  careful  to,  order  all  things  as  you  wish. 
But,  lest  haply  our  decrees  should  be  sup- 
pressed at  any  time  by  the  governors  of  those 
places  on  the  ground  that  they  are  found  to 
be  interdicted  from  doing  certain  things,  this 
same  ordinance  must  be  inserted  among  the 
public  acts,  that  so  it  may  be  kept  in  your 
royal  archives  as  well  as  in  ours. 

May  Almighty  God  ever  keep  your  Excel- 
lency in  His  fear,  and  so  fulfil  your  desires  and 
those  of  our  sons  the  most  excellent  kings  your 
grandsons,  through  the  intercession  of  the 
blessed  Peter,  Prince  of  the  apostles,  to  whom 
you  commend  them,  as  to  grant  you  to  have 
stable  joy  in  their  continual  welfare,  as  yoa 
desire.  Given  in  the  month  of  November^ 
Indiction  6. 

EPISTLE  VIL 

To  Theoderic,  King  of  the  Franks s. 

Gregory  to  Theoderic,  &c. 
We    have   received    with  joy   your   written 
address  to  us  indicating  your  health  and  safety^ 


5  See  preceding  epistle,  note  2. 


EPISTLE    IX. 


95 


ind  we  thereby  perceive  that  you  so  transcend 
vour  age  in  prudence  as  to  make  it  evident 
that  it  is  for  the  happiness  of  the  nation  of  the 
Franks  that  the  government  of  royal  dominion 
las  been  committed  by  the  favour  of  heavenly 
grace  to  your  Excellency.  And  this  in  you 
imong  other  things  is  enough  to  call  for  praise 
md  admiration,  that  in  such  things  as  you 
mow  that  our  daughter  your  most  excellent 
grandmother  desires  for  the  love  of  Almighty 
Jod,  in  these  you  make  haste  most  earnestly 
o  lend  your  aid,  so  that  thereby  you  may 
eign  both  happily  here,  and  in  a  future  life 
vith  the  angels^.  Seeing,  then,  that  this 
:omes,  by  the  gift  of  God,  from  great  discreet- 
less  of  judgment,  we  have  so  speedily  and 
;;ladly  fulfilled  what  your  Excellency  desires  as 
o  shew  by  the  celerity  of  our  execution  how 
nuch  your  good  deeds  have  pleased  us, 

Furthermore,  greeting  you  with  paternal 
sweetness,  we  inform  you  that  all  the  matters 
'vhich  you  enjoined  on  the  illustrious  men  your 
servants  Burgoaldus  and  Varmaricarius,  our 
i  ons,  to  be  transacted  with  us  have  been  dis- 
i;losed  to  us  in  a  private  interview.  And  we 
])raised  you  greatly,  that  you  both  attend 
'visely,  as  becomes  you,  to  the  present,  and 
;-lso  make  haste  so  to  provide  for  security  in 
ihe  future  by  means  of  a  lasting  peace  between 
you  and  the  Republic  that,  being  made  one, 
you  may  extend  the  stability  of  your  kingdom 
:  alutarily  to  all  time.  With  regard  to  this  we 
vill  announce  to  you  in  time  to  come  what  it 
nay  please  God  to  order.  For,  as  to  us, 
■whatever  is  proved  to  be  advantageous  and 

<  onducive  to  peace,  we  desire  and  strive  that 
it  should  be  brought  to  pass.     The  one  thing 

3  that,  as  our  will  is  with  regartl  to  what  is 

<  xpedient,  so  should  be  the  will  of  God,  with- 
I  >ut  whom  we  can  do  nothing.  May  the  Holy 
Trinity  make  you  to  advance  always  in  His 
1  ear,  and  so  dispose  your  heart  in  moderation 
•  /ell-pleasing  to  Him  as  both  to  grant  to  your 
;  ubjects  now  joy  from  you,  and  to  you  from 

iimself  joy  without  end  hereafter. 

EPISTLE  VIIL 

To  Senator,  Abbot, 

Gregory  to  Senator,  presbyter  and  abbot  of 
hospital  (or  guest-house,  xenodochii). 
When  the  hearts  of  Catholic  Kings,  &c. 
[See   the   epistle   following   (Ep.   ix.),  with 


*  If  the  accounts  given  by  the  Frankish  historians  be  true, 
runecliild's  influence  over  her  grandson  was  not  in  all  respects 
ich  as  to  prepare  him  for  life  with  the  angels,  blic  is  said  to 
ave  encouragea  him  in  licentious  living  lor  tear  of  her  own 
3wer  being  undermined  by  the  introduction  into  his  court  oi 
lawful  queen.    {Greg.  Turon.,  Hist.  J-'ranc.  XI.  36  :  Fredesar. 

.XX.,  xxxyii.). 


which  this  agrees  throughout,  as  does  also 
Epistle  X.  to  Lupo,  except  for  the  different 
designations  of  the  persons  addi"essed  and 
places  referred  to,  and  the  addition  in  epis- 
tles Vin.  and  IX.,  after  the  words  "or  absolve 
her  {him)  as  innocent,"  of  the  following  para- 
graph.] 

By  a  similar  definition,  according  to  the 
desire  of  the  founders,  we  decree  that  none  of 
those  who  may  in  future  have  been  ordained 
as  abbot  or  presbyter  to  the  same  guest-house 
and  monastery  shall  dare  by  any  secret  schem- 
ing whatever  to  take  the  office  of  the  Epis- 
copate, unless  he  has  been  first  deprived  of  the 
office  of  abbot,  and  another  has  been  substi- 
tuted in  his  place ;  lest,  by  consuming  the 
property  of  the  guest-house  or  monastery  in 
unfair  expenditure,  he  should  cause  most 
serious  pressure  of  want  to  the  poor  and 
strangers,  or  to  others  who  live  from  its  re- 
sources. Moreover,  we  forbid  that  die  bishop 
have  licence,  without  the  consent  of  the  abbot 
and  presbyter,  to  remove  from  the  same  place 
any  monk  for  promotion  to  an  ecclesiastical 
order,  or  for  any  cause  whatever,  lest  usurpa- 
tion in  this  regard  should  be  carried  to  such 
an  extent  that  places  which  have  to  be  built 
up  by  the  acquisition  of  men  be  destroyed  by 
their  removal. 

EPISTLE  IX. 
To  Thalassia,  Abbess. 

Gregory  to  Thalassia,  &c.. 

When  the  hearts  of  catholic  kings  are  so 
inflamed  with  ardent  desire,  by  divine  grace 
preventing  them,  as  of  their  own  accord  to 
demand  the  things  that  pontifical  admonitions 
should  provoke  them  to,  such  things  are  to  be 
granted  with  cheerful  and  joyful  mind  all  the 
more  as  the  very  things  which  they  desire 
ought  to  have  been  demanded  of  them,  had 
they  been  unwilling  to  do  them.  Accordingly, 
in  accordance  with  the  letters  of  our  most 
Excellent  royal  children,  Brunichild  and  her 
grandson  Theoderic,  to  the  monastery  of  Saint 
Mary,  where  there  is  constituted  a  congregation 
of  handmaidens  of  God,  founded  in  the  city  of 
Augustodunum  by  the  bishop  Siagrius  of  rever- 
end memory,  over  which  you  preside,  we  in- 
dulge, grant  and  confirm  by  the  decree  of  our 
present  authority  privileges  as  follows ; — Or- 
daining that  no  king,  no  bishop,  no  one  en- 
dowed with  any  dignity  whatsoever,  or  any  one 
else  whatsoever,  shall  have  power,  under  show 
of  any  cause  or  occasion  whatsoever,  to  dimin- 
ish or  take  away,  or  apply  to  his  own  uses,  or 
grant  as  if  to  other  pious  uses  for  excuse  of  his 
own  avarice,  anything  of  what  has  been  given 
to  the  same  monastery  by  the  above- written 


1^ 


g6 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


king's  own  children,  or  of  what  shall  in  future 
be  bestowed  on  it  by  any  others  whatever  of 
their  own  possessions.  But  all  things  that 
have  been  there  offered,  or  may  come  to  be 
offered,  we  will  to  be  possessed  by  thee,  as 
well  as  by  those  who  shall  succeed  thee  in  thy 
office  and  place,  from  the  present  lime  invio- 
late and  without  disturbance,  provided  thou 
apply  them  in  all  ways  to  the  uses  of  those  for 
whose  sustentation  and  government  they  have 
been  granted. 

We  also  appoint  that  on  the  death  of  an 
abbess  of  the  aforesaid  monastery  no  other 
shall  be  ordained  by  means  of  any  kind  of 
craftiness  of  secret  scheming,  but  such  a  one 
as  the  king  of  the  same  province,  with  the 
consent  of  the  nuns,  shall  have  chosen  in  the 
fear  of  God,  and  provided  for  the  ordina- 
tion of. 

Under  this  head  we  also  add,  in  order  that 
we  may  exclude  all  place  for  avarice,  that  no 
one  of  the  kings,  no  one  of  the  priests,  or  any 
one  else  in  person  or  by  proxy,  shall  dare  to 
accept  anything  in  gold,  or  in  any  kind  of  con- 
siiieration  whatever,  for  the  ordination  of  such 
abbess,  or  for  any  causes  whatever  pertaining 
to  this  monastery,  and  that  the  same  abbess 
presume  not  to  give  anything  on  account  of 
her  ordination,  lest  by  such  occasion  what  is 
offered  or  has  been  offered  to  places  of  piety 
should  be  consumed.  And,  inasmuch  as  many 
occasions  for  the  deception  of  religious  women 
are  sought  out,  as  is  said,  in  your  parts  by  bad 
men,  we  ordain  that  an  abbess  of  this  same 
monastery  shall  in  no  wise  be  deprived  or  de- 
posed unless  in  case  of  criminality  requiring  it. 
Hence  it  is  necessary  that  if  any  complaint  of 
this  kind  should  arise  against  her,  not  only  the 
bishop  of  the  city  of  Augustodunum  should 
examine  the  case,  but  that  he  should  call  to 
his  assistance  six  other  of  his  fellow-bishops, 
and  so  fully  investigate  the  matter,  to  the  end 
that,  all  judging  with  one  accord,  a  strict 
canonical  decision  may  either  smite  her  if 
guilty,  or  absolve  her  if  innocent. 

All  these  things,  therefore,  which  the  paper 
of  this  our  precept  and  decree  contains  we 
decree  to  be  observed  in  perpetuity  for  thee  as 
well  as  for  all  who  may  succeed  thee  in  the 
same  rank  and  place,  and  for  all  whom  they 
may  concern.  Moreover,  if  any  one,  whether 
king,  priest,  judge,  or  secular  person,  being 
aware  of  this  our  written  constitution,  should 
attempt  to  contravene  it,  let  him  be  deprived 
of  the  dignity  of  his  power  and  honour,  and 
know  that  he  stands  guilty  before  divine  judg- 
ment for  the  iniquity  that  he  has  perpetrated. 
And,  unless  he  either  restore  what  he  has 
wrongfully  taken  away,  or  lament  what  he  has 
done  unlawfully  with  fit  penitence,  let  him  be 


debarred  from  the  most  sacred  body  and  blood 
of  our  God  and  Lord,  the  Redeemer  Jesus 
Christ,  and  be  subject  to  strict  vengeance  in 
the  eternal  judgment.  But  the  peace-  of  our 
Lord  Jesus  Christ  be  to  all  who  observe  what 
is  just  to  this  same  place,  to  the  end  that  they 
may  both  receive  here  the  fruit  of  their  well- 
doing, and  find  the  rewards  of  eternal  peace  at 
the  hands  of  the  strict  Judge. 

EPISTLE  X. 
To  Lupo,  Abdot. 
Gregory  to  Lupo,  Presbyter  and  Abbot. 
When  the  hearts  of  catholic  kings,  &c.  7 

EPISTLE  XII. 

To  Paschasius,  Bishop  of  Neapolis 
{Naples). 

Gregory  to  Paschasius,  &c. 

Those  who  with  pure  inient  desire  to  bring 
to  the  true  faith  aliens  from  the  Christian 
religion  should  study  kindness,  and  not  as- 
perity ;  lest  such  as  reason  rendered  with 
smoothness  might  have  appealed  to  should 
be  driven  far  off  by  opposition.  For  whoso- 
ever act  otherwise,  and  under  cover  of  such 
intention  would  suspend  people  from  their 
accustomed  observance  of  their  own  rites,  are 
proved  to  be  intent  on  their  own  cause  rather 
than  on  God's.  To  wit,  the  Jews  dwelling 
in  Naples  have  complained  to  us,  asserting 
that  certain  persons  are  endeavouring  unrea- 
sonably to  drive  them  from  certain  solemnities 
of  their  holidays,  so  that  it  may  not  be  lawful 
for  them  to  observe  the  solemnities  of  their 
festivals,  as  up  to  this  time  since  long  ago 


7  For  the  rest  of  this  epistle,  see  preceding  Epistle  IX.,  with 
which,  mutatis  tn-utandis,  it  is  identical,  as  was  Epistle  VIII., 
save  for  an  additional  paragraph,  given  under  Epistle  VIII.  See 
what  has  been  said  with  regard  to  tliat  Epistle.  The  genuineness, 
or  at  any  rate  the  freedom  from  interpolation,  of  all  these  three 
Epistles  is  disputed.  The  Benedictine  Editors  of  Gregory's  works 
defend  their  authenticity.  See  their  note  (b)  to  Ep.  VIII.  {Pairo- 
logice  Tomus  LXI^II.  Saticti  Gregorii  Magni  toinus  tertiiis). 
Tne  purport  of  all  three  letters  is  to  confer  privileges  on,  and 
provide  for  the  future  seeurity  and  regulation  of,  three  recent 
foundations  of  Queen  Brunechild  at  Augustodunum  (Autun); 
viz.  I.  A  hospital,  or  guest-house  {xenoJochiurt)  in  Autun,  over 
which  a  Senator,  described  as  "  presbyter  and  abbot,"  had  been 
appointed  to  preside ;  2.  A  monastery  for  women,  of  which 
Tnalassia  had  been  appointed  Abbess  ;  3.  The  Church  of  St. 
Martin  ui  the  suburbs,  over  which  Lupo,  "presbyter  and  abbot," 
presided.  These  foundations  are  referred  to,  though  not  de- 
scribed, in  Epistle  VI.  to  Brunechild  herself,  where  Gregory 
speaks  of  having  issued  decrees  for  their  protection  in  the  future, 
which  he  desires  should  be  kept  among  the  royal  archives. 
In  those  times  oT  continual  conflict  among  the  Frank  potentates 
royal  founders  might  natuially  w.sh  to  protect  their  foundations 
from  disturbance  by  means  of  spiritual  falminations  ;  and  the 
queen's  desire  in  this  respect  might  account  for  the  anathemas 
in  these  epistles,  which  have  been  said  to  be  characteristic  of 
a  later  age  than  that  of  Gregory.  It  may  be  observed  further 
that  the  appointment  of  the  heads  of  these  religious  institutions 
is,  in  the  letters  before  us,  reserved  to  "  the  kings  of  the  pro- 
vince," instead  of  free  election,  subject  to  episcopal  approval, 
being  left  to  the  inmates,  as  was  usual  in  other  cases.  This 
might  be  due,  if  the  letters  are  genuine,  to  the  request  of  Brune- 
child. whom,  as  a  staunch  Catholic  and  a  supporter  of  the 
Church,  Gregory  ever  shews  himseh'an.<cious  to  conciliate.  With 
regard  to  his  politic  flattery  of  her,  or  of  others  similarly 
situated,  cf.  VI.  5,  note  4. 


EPISTLE   XXII. 


97 


it  has  been  lawful  for  them  and  their  forefathers 
to  keep  and  observe  them.  Now,  if  this  is 
true,  these  people  appear  to  be  taking  trouble 
10  no  purpose.  For  what  is  the  use,  when 
even  such  long  unaccustomed  prohibition 
is  of  no  avail  for  their  faith  and  con- 
version ?  Or  why  should  we  lay  down  rules 
for  the  Jews  as  to  how  they  should  observe 
their  ceremonies,  if  we  cannot  thereby  win 
tiiem?  We  should  therefore  so  act  that,  being 
rather  appealed  to  by  reason  and  kindness, 
they  may  wish  to  follow  us,  and  not  to  fly 
from  us;  and  that  proving  to  them  from  their 
own  Scriptures  what  we  tell  them,  we  may 
be  able,  with  God's  help,  to  convert  them  to 
the  bosom  of  Mother  Church. 

Wherefore  let  thy  Fraternity,  so  far  as  may 
be  possible,  with  the  help  of  God,  kindle  them 
to  conversion,  and  not  allow  them  any  more 
to  be  disquieted  with  respect  to  their  solem- 
nities ;  but  let  them  have  free  licence  to 
observe  and  celebrate  all  their  festivals  and 
holidays,  even  as  hitherto  both  they  and  their 
forefathers  for  a  long  time  back  have  kept  and 
held  them. 

EPISTLE   XVIIL 
To  CERTAIN  Bishops  of  Sicily. 

Gregory  to  Leo,  Secundinus,  John,  Bonus, 
T.ucidus,  Trajan,  bishops  of  Sicily. 

Even  as  we  are  admonished  through  the 
speech  of  the  apostles  to  impart  one  to  an- 
other spiritual  aids, — so,  in  matters  that  by 
God's  ordering  we  may  have  to  settle  in  virtue 
of  the  government  imposed  on  us  for  adminis- 
tration of  the  affairs  of  the  poor,  it  is  fit  that 
priestly  succour  be  not  wanting.  Accordingly 
in  sending  the  bearer  of  these  presents,  Adrian 
our  Chartuhvitii,  ^,  to  govern  the  patrimony  of 
our  Church,  to  wit  in  the  Syracusan  district, 
we  have  thought  it  necessary  to  commend  him 
to  your  Fraternity,  that,  wherein  custom  may 
demand  it,  you  may  afford  him  your  succour, 
:o  the  end  that,  while  he  is  supported  by  you 
.vith  bodily  aid  for  doing  his  work,  and  with 
he  spiritual  aid  of  your  prayers  for  carrying 
)ut  with  facility  whatever  he  may  undert£i,ke, 
le  may  be  able,  God  also  working  with  him, 
o  accomplish  prosperously  what  has  been 
)y  us  enjoined  on  him.  But,  as  for  your- 
selves, you  should  so  acquit  yourselves  in 
;ood  works  before  the  face  of  Almighty  God 
hat  there  be  not  found  in  your  doings  any- 
hing  that  may  be  smitten  by  the  judgment 
)f  God,  or  for  which  you  may  be  accused 
)y  any  man   whatever  lying  in  wait   against 


I 


8  Adrian,  who  had  already  been  commissioned  as  notarius 
icilice  (X.  2j).  had  now  been  made  rector  patrimonii,  being 
icceeded  as  notary  by  Pantaleo  (XIII.  34). 

VOL.  XIII.  A  a 


you.  For  we  have  charged  our  aforesaid 
CharUilarius  that,  if  he  should  come  to  know 
of  any  inordinate  doings  on  the  part  of  our 
most  reverend  brethren  the  bishops,  he  should 
first  himself  take  them  to  task  by  private  and 
modest  admonition  ;  and,  that,  if  such  things 
are  not  amended,  he  should  inform  us  of  them 
speedily. 

Furthermore,  it  has  been  reported  to  us 
that  in  the  times  of  our  predecessor  of  lioly 
memory  it  was  arranged  by  the  deacon  Ser- 
vusdei,  who  then  had  charge  of  the  ecclesias- 
tical patrimony,  that  the  priests  9  of  your 
several  dioceses,  when  you  go  forth  to  seal 
infants',  should  not  be  immoderately  bur- 
dened. For  a  certain  sum  had  been  fixed, 
and  this,  as  I  hear,  with  your  consent,  to  be 
given  by  the  same  priests  for  the  services 
of  the  clerks  [cknconan).  And  this,  which 
was  then  approved  of,  is  said  to  be  by  no 
means  kept  to  now.  Wherefore  I  admonish 
your  Fraternity  to  endeavour  not  to  be  burden- 
some to  your  subjects,  and,  if  they  have  any 
grievances,  to  abate  them,  seeing  also  that 
you  ought  not  to  have  departed  from  what 
had  once  been  determined.  For  you  will 
be  seeing  to  your  ovvn  interest  both  in  the 
future  and  the  present  life,  if  you  keep  those 
who  have  been  committed  to  you  free  from 
grievance. 

EPISTLE   XXII. 
To  RusTiciANA,  Patrician  lady. 

Gregory  to  Rusticiana,  &c. 

As  often  as  any  one  comes  to  us  from  the 
royal  city,  we  take  care  to  enquire  of  your 
bodily  health  ;  but,  my  sins  being  the  cause, 
I  always  hear  what  I  am  sorry  to  hear,  since, 
frail  and  weak  as  you  already  are,  it  is  re- 
ported that  the  pains  of  gout  still  grow  upon 
you.  But  I  pray  the  Almighty  Lord  that 
whatever  befalls  your  body  may  be  ordered 
to  the  health  of  your  soul,  and  that  temporal 
scourges  may  prepare  for  you  eternal  rest, 
and  that  through  the  pains  which  have  an 
end  He  may  grant  you  joys  without  end. 
As  for  me,  I  live  in  such  a  state  of  groaning 
and  in  the  midst  of  such  occupations  that 
it  irks  me  to  have  arrived  at  these  days  which 
now  I  spend,  and  my  only  consolation  is  the 
expectation  of  death.  Wherefore  I  beg  you 
to  pray  for  me,  to  the  end  that  I  may  be  soon 
released  from  this  prison  of  the  flesh,  so  as 


9  Sacerdoies,  meaning  here  apparently  parish  priests,  though 
more  commonly,  in  Gregory's  epistles,  denoting  bishops.  The 
abuse  complained  of  seems  to  have  been  that  of  charging  priests 
of  parishes  unreasonably  for  the  remuneration  of  tlie  cier/ci  who 
attended  the  bishops  on  their  confirmation  progresses. 

'  Ad consigiiandos  infantes ;  i.e.  for  confirmation,  of.  IV.  s6, 
note  6. 


98 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


to   be   no   longer   tormented   by   such   great 
pains. 

Furthermore,  I  have  to  inform  you  that  a 
certain  person  has  come  here,  Beator  by  name, 
who  gives  himself  out  as  cotnes  privaiarum ', 
and  is  doing  many  things  against  all,  but 
principally  against  your  Excellency's  people, 
or  those  of  your  most  noble  granddaughters, 
as  though  he  were  making  enquiry  into  matters 
of  public  import.  And  we  indeed  will  not 
permit  him  to  act  wrongfully,  but  neither  can 
we  stand  in  the  way  of  public  interests.  Do 
you  therefore  treat  as  you  can  with  the  most 
pious  princes,  that  they  may  countermand 
any  wrongful  proceeding  on  his  part.  For 
neither  is  the  public  interest  served  by  any 
kind  of  turmoil,  nor  does  he  appear  to  reclaim 
anything  of  great  amount.  I  beg  that  my 
most  sweet  son  the  lord  Strategius3  be  greeted 
in  my  behalf,  whom  may  Almighty  God  nourish 
for  Himself  and  for  you,  and  ever  comfort 
you  by  His  own  grace  and  by  the  young  lord's 
life.  Further,  what  should  I  write  to  you 
concerning  your  return  hither,  knowing  as 
you  do  how  much  I  desire  it?  But,  when 
I  look  to  the  obligations  of  the  business 
that  detains  you,  I  am  in  desjjair;  and  so 
I  implore  the  Creator  of  all  that,  wherever 
you  are,  and  wherever  you  may  be.  He  would 
protect  you  by  the  extension  of  His  right  hand, 
and  preserve  you  from  all  evil. 

EPISTLE   XXVL 
To  Anthemius,  Subdeacon. 

Gregory  to  Anthemius,  Subdeacon  of  Cam- 
pania. 

It  has  reached  our  ears  that  our  brother 
and  fellow-bishop  Paschasius  4  is  so  idle  and 
negligent  in  all  ways  that  he  is  in  no  respect 
recognised  as  bishop;  and  that  so  neither  his 
own  Church,  nor  the  monasteries,  nor  any, 
whether  the  sons  of  the  Church  s,  or  the 
oppressed  poor,  are  conscious  of  any  earnest- 
ness of  love  on  his  part  towards  them  ;  nor 
does  he  afford  any  help  in  what  is  just  to 
those  who  supplicate  him,  and  (what  is  a  still 
more  serious  thing  to  say)  he  cannot  bear 
on  any  account  to  receive  the  counsels  of  the 


2  This  designation  may  mean  a  kind  of  private  secretary  to 
the  Emperor,  or  one  to  whom  the  secret  service  of  the  govern- 
ment was  committed. 

3  See  II.  27,  note  2. 

4  Bishop  of  Naples.  A  few  epistles  not  included  in  this  trans- 
lation are  addressed  to  him  as  such. 

5  Filii  ecclesice,  or,  according  to  the  authority  of  MSS., 
simply  _/?//z.  Cf.  III.  56,  where  the  expression  occurs.  It  is 
understood  to  denote  the  lay  members  of  any  Church,  among 
whom  tliose  of  the  highest  social  position  were  called  nohiles  (see 
below),  and  others  flehs.  Mandates  for  the  election  of  bishops 
are  addressed  to  clero,  nobilibiis,  ordini,  et  plebi\vi%  in  II.  6), 
or  to  clero  ordini,  et  plebi  (as  in  I.  58),  or  occasionally  clero  et 
nobilibus  (as  in  I.  80)  ;  ordo  being  understood  to  denote  persons 
of  position,  though  not  ranking  as  nobles. 


wise  and  of  such  as  admire  what  is  right, 
so  that  he  might  at  any  rate  learn  from  an- 
other what  he  cannot  attend  to  of  himself; 
but,  passing  over  the  things  that  pertain  to 
a  pastor's  charge,  he  occupies  himself  with 
his  whole  attention  unprofitably  in  the  build- 
ing of  ships.  Whence,  as  is  reported,  it  has 
come  to  pass  that  he  has  already  lost  four 
hundred  solidi,  or  more.  This  also  is  added 
to  his  faults,  that  he  is  said  to  go  down  daily 
to  the  sea  with  one  or  two  clerics  in  so  mean 
a  guise  as  to  be  the  talk  among  his  own 
peo])le,  and  to  seem  to  strangers  so  vile  and 
despicable  that  he  is  judged  to  have  nothing 
in  him  of  the  character  or  venerableness  of 
a  bishop.  If  this  be  so,  know  that  it  is  not 
without  fault  of  thine,  who  hast  delayed  to 
rebuke  and  restrain  him,  as  is  fit.  Seeing, 
then,  that  all  this  not  only  discredits  him,  but 
also  evidently  brings  reproach  on  the  office 
of  the  priesthood,  we  desire  thee  to  summon 
him  for  this  thing  before  other  priests^,  or 
some  of  his  noble  sons  7,  and  exhort  him  that, 
shaking  off"  the  vice  of  sluggishness,  he  be  not 
idle,  but  vigilant  in  the  care  of  his  Church 
and  of  the  monasteries,  exhibit  fatherly  charity 
to  his  sons,  stand  up  for  the  defence  of  the 
poor  with  discretion  in  cases  that  are  com- 
mended by  justice,  and  receive  gladly  the 
counsels  of  the  wise,  to  the  end  that  both  that 
city  may  be  comforted  by  his  solicitude,  and 
he  himself  succeed  in  covering  the  faults  of 
his  idleness.  If  however,  as  we  do  not  believe 
will  be  the  case,  after  this  our  exhortation 
he  should  venture  to  be  negligent  after  his 
accustomed  manner,  he  must  by  all  means 
be  sent  to  us,  that  in  our  presence  he  may 
learn  what  it  becomes  a  priest  to  do,  and  how 
to  do  it,  after  the  fear  of  God.  Given  in  the 
month  of  March,  Indiction  6. 

EPISTLE  XXVIL 
To  Anthemius,  Subdeacon. 

Gregory  to  Anthemius,  Subdeacon  of  Cam- 
pania. 

As  often  as  we  hear  things  of  our  brethren 
and  fellow-bishops  that  shew  them  to  be  to 
blame  and  cause  us  sadness,  necessity  compels 
us  in  no  slight  degree  to  take  thought  for  their 
amendment.  Seeing,  then,  that  it  has  been 
reported  to  us  that  the  bishops  of  Campania 
are  so  negligent  that,  unmindful  of  the  dignity 
and  character  of  their  office,  neither  towards 
their  Churches  nor  towards  their  sons  do  they 
shew  the  care  of  paternal  vigilance,  nor  con- 
cern themselves  about  monasteries,  nor  bestow 
their  protection  on  the  oppressed  and  the  poor, 


6  i.e.  bishops,  as  commonly  meant  by  saccrdotos. 

7  See  above,  note  5. 


% 


EPISTLE   XXXIV. 


99 


wQ  therefore  enjoin  thee  and  hereby  give  thee 
nuthority  to  call  them  together,  and  strictly 
admonish  them  in  virtue  of  our  mandate,  that 
they  be  not  any  longer  idle,  but  so  evince  their 
priestly  zeal  and  solicitude,  and  be  so  vigilant 
in  what  it  becomes  them  justly  and  according 
unto  God  to  do,  that  no  murmur  concerning 
them  may  exasperate  us  any  more.  If,  how- 
ever, thou  shouldest  find  any  one  of  them  to 
be  negligent  after  this  being  done,  send  him 
to  us  without  allowing  any  excuse,  that  by 
regular  exercise  of  discipline  they  may  be 
made  to  feel  how  serious  a  matter  it  is  to 
refuse  to  be  corrected  in  things  that  are  repre- 
hensible and  exceedingly  to  be  condemned. 

EPISTLE  XXXI. 
To  Phocas,  Emperor*. 

Gregory  to  Phocas  Augustus. 

Glory  to  God  in  the  highest  who,  according 
as  it  is  written,  changes  times,  and  transfers 
kingdoms,  seeing  that  He  has  made  apparent 
to  all  what  He  vouchsafed  to  speak  by  His 
prophet,  T/iaf  tJie  most  High  rukth  in  the  king- 
dom of  men,  and  giveth  it  to  tvhomsoever  he  7vill 
(Dan.  iv.  17).  For  in  the  incomprehensible 
dispensation  of  Almighty  God  there  are  alter- 
nate controlments  of  mortal  life ;  and  some- 
times, when  the  sins  of  many  are  to  be  smitten, 
one  is  raised  up  through  whose  hardness  the 
necks  of  subjects  may  be  bowed  down  under 
the  yoke  of  tribulation,  as  in  our  affliction  we 
have  long  had  proof.  But  sometimes,  when 
the  merciful  God  has  decreed  to  refresh  the 
mourning  hearts  of  many  with  His  consolation. 
He  advances  one  to  the  summit  of  govern- 
ment, and  through  the  bowels  of  His  mercy 
infuses  the  grace  of  exultation  in  Him  into  the 
minds  of  all.  In  which  abundance  of  exulta- 
tion we  believe  that  we  shall  speedily  be  con- 
firmed, who  rejoice  that  the  Benignity  of  your 
Piety  has  arrived  at  imperial  supremacy.  Let 
the  heavens  rejoice,  and  let  the  earth  be  glad 
(Ps.  xcv.  11) ;  and  let  the  whole  people  of  the 
republic,  hitherto  afflicted  exceedingly,  grow 
cheerful  for  your  benignant  deeds.  Let  the 
proud  minds  of  enemies  be  subdued  under  the 
yoke  of  your  domination.  Let  the  crushed 
and  depressed  spirits  of  subjects  be  revived 
by  your  mercy :  let  the  power  of  heavenly 
grace  make  you  terrible  to  your  enemies,  your 
piety  kind  to  your  subjects.  Let  the  whole 
republic  have  rest  in  your  most  happy  times, 
the  pillage  of  peace  under  colour  of  processes 
at  law  being   exposed.     Let   plottings   about 


8  Phocas  succeeded  Mauricius  as  Emperor  in  November, 
K.\i.  602.  With  regard  to  Gregory's  adulatory  tone  towards  this 
sanguinary  usurper  and  his  consort  Leontia,  see  Prolegomena, 
p.  xxvii. 


wills  cease,  and  benevolences  exacted  by  force. 
Let  secure  possession  of  their  own  return  to 
all,  that  they  may  rejoice  in  having  without 
fear  what  they  have  acquired  without  fraud. 
Let  every  single  person's  liberty  be  now  at 
length  restored  to  him  under  the  yoke  of 
empire.  For  there  is  this  difference  between 
the  kings  of  the  nations  and  the  emperors  of 
the  republic,  that  the  kings  of  the  nations  are 
lords  of  slaves,  but  the  emperors  of  the  re- 
public lords  of  freemen.  But  we  shall  better 
speak  of  these  things  by  praying  than  by 
putting  you  in  mind  of  them.  May  Almighty 
God  in  every  thought  and  deed  keep  the  heart 
of  your  Piety  in  the  hand  of  His  grace  ;  and 
whatever  things  should  be  done  justly,  what- 
ever things  with  clemency,  may  the  Holy  Spirit 
who  dwells  in  your  breast  direct,  that  your 
Clemency  may  both  be  exalted  in  a  temporal 
kingdom,  and  after  courses  of  many  years  attain 
to  heavenly  kingdoms.  Given  in  the  month  of 
June,  Indiction  6. 

EPISTLE  XXXIV. 
To  Pantaleo,  Notary 

Gregory  to  Pantaleo,  &c. 

Thy  Experience  remembers  what  and  what 
kind  of  oath  thou  tookest  over  the  most 
sacred  body  of  the  blessed  apostle  Peter. 
Whence  also  we  committed  to  thee  without 
fear  the  charge  of  enquiry  in  the  patrimony  of 
the  Syracusan  district.  It  is,  then,  incumbent 
on  thee  to  have  thine  own  good  faith  and  the 
fear  of  the  same  blessed  apostle  Peter  ever 
before  thine  eyes,  and  so  to  act  that  neither 
with  meft  in  this  present  life  nor  with  Almighty 
God  in  the  last  judgment  thou  mayest  be  open 
to  blame.  Now  from  the  re])Oit  of  Salerius 
our  chartularius  we  have  learnt  that  thou  hast 
found  the  modius  in  which  the  husbandmen 
(colo/ii)  9  of  the  Church  have  been  compelled 
to  give  their  corn  to  be  one  of  twenty-five 
sextarii^.  This  we  altogether  execrated,  and 
were  sorry  thou  hadst  been  late  in  making  it  a 
subject  of  enquiry.  We  rejoice,  therefore,  at 
thy  telling  us  that  thou  hast  broken  the  said 
modius  and  made  a  just  one.  But,  inasmuch 
as  the  aforesaid  chartularius  has  tat:en  care  to 
mention  also  what  has  already  been  collected 
under  thy  Experience  by  the  fraudulent  deal- 
ings of  the  farmers  [conductores)  ^  from  two 
territories,  therefore,  even  as  with  a  view  to 
the  future,  we  rejoice  that  thou  hast  acted 
zealously  in  breaking  the  unjust  moaius,  so 
also  we  think  of  sins  in  the  past ;  lest,  if  what 
the  farmers  have  fraudulently  taken  away  from 
the  peasants  [^rusticis)^  accrues  to  us,  we  snould 


9  Cf.  I.  44,  note  I. 


I  Cf.  ib.,  note  4. 
3  Cf.  ib.,  note  i. 


»  Cf.  ib..  note  5. 


I 


100 


EPISTLES   OF  ST.   GREGORY  THE   GREAT. 


be  implicated  in  their  sins.  And  accordingly 
we  desire  thy  Experience,  with  all  faithfulness, 
with  all  integrity — having  regard  to  the  fear  of 
Almighty  God,  and  recalling  to  mind  the  strict- 
ness of  the  blessed  apostle  Peter — to  make  a 
list  throughout  each  several  estate  {massam)  4 
of  poor  and  indigent  husbandmen,  and  with 
the  money  found  to  have  been  got  by  fraud  to 
procure  cows,  sheep,  and  swine,  and  distribute 
them  among  the  several  poor  husbandmen. 
And  this  we  desire  thee  to  do  with  the  advice 
of  the  most  reverend  lord  bishop  John  s,  and 
Adrian  our  chaitidarius  and  rector  ^.  If,  more- 
over, it  should  be  necessary  for  the  sake  of 
consultation,  our  son  also  the  lord  Julian 
should  be  called  in,  so  tbat  no  one  else  may 
know,  but  all  be  kept  quite  secret.  Do  you 
therefore  consult  among  yourselves  whether 
this  same  assistance  should  be  given  to  the 
said  poor  husbandmen  in  money  or  in  kind. 
But,  whatever  be  the  common  fund,  first,  as  I 
have  said,  make  a  list,  and  afterwards  take 
piins  to  distribute  to  each  according  to  the 
degree  of  his  poverty.  For  I,  as  the  teacher 
of  the  Gentiles  testifies,  have  all  and  abound  ; 
nor  do  I  seek  money,  but  reward  (Phil.  iv.). 
So  act  therefore  that  in  the  day  of  judgment 
thou  mayest  shew  me  fruit  of  thy  labour  from 
the  service  that  has  been  committed  to  thy 
Experience.  If  thou  do  this  purely,  faithfull)', 
and  strenuously,  thou  wilt  both  receive  it  back 
here  in  thy  children,  and  hereafter  wilt  haye 
plenary  retribution  in  the  scrutiny  of  the 
Eternal  Judge. 

EPISTLE  XXXVIIL 
To  Phocas,  Emperor. 

Gregory  to  Phocas  Augustus. 

It  pleases  us  to  consider,  with  rejoicings 
and  great  thanksgivings,  what  praises  we  owe 
to  Almighty  God,  that  the  yoke  of  sadness 
has  been  removed,  and  we  are  come  to  times 
of  liberty  under  the  imperial  Piety  of  your 
Benignity.  For  that  your  Serenity  has  not 
found  a  deacon  of  the  Apostolic  See  resident 
at  the  court  according  to  ancient  custom,  is 
not  owing  to  my  negligence,  but  to  most  grave 
necessity.  For,  while  all  the  ministers  of  this 
our  Church  shrunk  and  fled  with  fear  from 
times  of  such  oppression  and  hardship,  it  was 
not  possible  to  impose  on  any  of  them  the 
duty  of  going  to  the  royal  city  to  remain  at 
the  court.  But  now  that  they  have  learnt 
that  your  Clemency,  by  the  ordering  of  God's 
grace,  has  attained  to  the  summit  of  Empire, 


4  Cf.  ib.,  note  5.  5  Bishop  of  Syracuse.     Cf.  V.  17. 

'Adrian,  previously  addressed  as  notnrius  Sicilia-  (X.  23), 
had  been  succeeded  by  Pantaleo  and  made  rector  patrimonii 
(XIII.  18). 


those  who  had  before  greatly  feared  to  go 
there  hasten  even  of  themselves  to  your  feet, 
moved  thereto  by  joy.  But,  seeing  that  some 
of  them  are  so  weak  from  old  age  as  to  be 
hardly  able  to  bear  the  toil,  and  some  are 
deeply  engaged  in  ecclesiastical  cares,  and  the 
bearer  of  these  presents,  who  was  the  first  of 
all  our  guardians  (defensores),  has  been  long 
well  known  to  me  for  his  diligence,  and  ap- 
proved in  life,  faith,  and  character,  I  have 
judged  him  fit  to  be  sent  to  the  feet  of  your 
Piety  7.  I  have  accordingly,  by  God's  per- 
mission, made  him  a  deacon,  and  have  been 
at  pains  to  send  him  to  you  with  all  speed, 
that  he  may  be  able,  when  a  convenient  time 
is  found,  to  inform  your  Clemency  of  all  that 
is  being  done  in  these  parts.  To  him  I  beg 
your  Serenity  to  deign  to  incline  your  pious 
ears,  that  you  may  find  it  in  your  power  to 
have  pity  on  us  all  the  more  speedily  as  you 
learn  the  more  truly  from  his  account  what 
our  affliction  is.  For  in  what  manner  by  the 
daily  swords,  and  by  how  many  invasions,  of 
the  Lombards,  lo  now  for  the  length  of  five 
and  thirty  years,  we  have  been  oppressed,  by 
no  words  of  description  can  we  fully  express. 
But  we  trust  in  the  Almighty  Lord,  that  He 
will  complete  for  us  the  good  things  of  His 
consolation  which  He  has  begun,  and  that, 
having  raised  up  pious  lords  in  the  republic, 
He  will  also  extinguish  cruel  enemies.  And 
so  may  the  Holy  Trinity  guard  your  life  for 
many  years,  so  that  we  may  the  longer  rejoice 
in  the  good  of  your  Piety,  which  we  have  re- 
ceived after  long  waiting. 

EPISTLE   XXXIX. 
To  Leontia,  Empress. 

Gregory  to  Leontia  Augusta. 

What  tongue  may  suffice  to  speak,  what 
mind  to  think,  what  great  thanks  we  owe  to 
Almighty  God  for  the  serenity  of  your  empire, 
in  that  such  hard  burdens  of  long  duration 
have  been  removed  from  our  necks,  and  the 
gentle  yoke  of  imperial  supremacy  has  returned, 
which  subjects  are  glad  to  bear?  Glory,  then, 
be  given  to  the  Creator  of  all  by  the  hymning 
choirs  of  angels,  thanksgiving  be  paid  by  men 
on  earth,  for  that  the  whole  republic,  which 
has  endured  many  wounds  of  sorrow,  has  now 
at  length  found  the  balm  of  your  consolation. 
Hence  we  must  needs  implore  the  more  ear- 
nestly the  mercy  of  Almighty  God,  that  He 
would  keep  the  heart  of  your  Piety  ever  in  His 
right  hand,  and  dispose  your  thoughts  by  the 
aid  of  heavenly  grace,  to  the  end  that  your 
Tranquillity  may  be  able  to  rule  those  who 


7  The  person  thus  sent  was  Boniface  (see  below,  Ep.  XL., 
and  XIV.  8),  who  afterwards  became  pope. 


EPISTLE   XLI. 


lOI 


serve  you  the  more  righteously  as  you  know 
more  truly  how  to  serve  the  Sovereign  of  all. 
May  He  make  you  His  champions  in  love  of 
the  catholic  faith,  having,  of  His  benign  deahng, 
made  you  our  emperors.  May  He  infuse  into 
your  minds  zeal  together  with  gentleness,  that 
you  may  always  be  able  with  pious  fervour  not 
to  leave  unavenged  whatever  is  done  amiss 
with  regard  to  God,  and  in  case  of  any  de- 
linquency against  yourselves  to  bear  and  spare. 
May  He  give  us  in  your  Piety  the  clemency  of 
Pulcheria  Augusta,  who  for  her  zeal  for  the 
catholic  faith  was  called  in  the  holy  synod  the 
new  Helena  {Ad.  i  synodi  Chalcedonejisis). 
May  the  Almighty  mercy  of  God  grant  to  you 
fuller  length  of  days  to  live  with  our  most 
pious  lord,  that  the  longer  your  life  is  extended, 
the  more  strongly  may  the  consolation  of  your 
subjects  be  confirmed. 

I  ought  perhaps  to  have  requested  that  your 
Tranquillity  should  hold  as  especially  com- 
mended to  you  the  Church  of  the  blessed 
apostle  Peter,  which  up  to  this  time  has 
laboured  under  grievous  plots  against  it.  But, 
knowing  that  you  love  Almighty  God,  I  ought 
not  to  ask  what  you  will  exhibit  of  your  own 
accord  out  of  the  benignity  of  your  piety.  For 
the  more  you  fear  the  Creator  of  all,  the  more 
fully  may  you  love  the  Church  of  him  to  whom 
it  was  said.  Thou  art  Peter,  and  upon  this  rock 
I  7oiU  build  my  Chtirch,  and  the  gates  of  hell 
shall  not  prevail  against  it ;  and  to  whom  it  is 
said.  To  thee  I  will  give  the  keys  of  the  kingdom 
of  heaven. ;  and  whatsoever  thou  shall  bind  on 
earth  shall  be  boutid  in  heaven  ;  and  whatsoever 
thou  shall  loose  on  earth  shall  be  loosed  in 
heaven  (Matth.  xv.  i8).  Whence  it  is  not 
doubtful  to  us  with  what  strong  love  you  will 
bind  yourself  to  him  through  whom  you  ear- 
nestly desire  to  be  loosed  from  all  sins.  May 
he,  then,  be  the  guardian  of  your  empire,  may 
he  be  your  protector  on  earth,  may  he  be  an 
intercessor  for  you  in  heaven  :  that  through 
your  relieving  your  subjects  from  hard  burdens, 
and  causing  them  to  rejoice  in  your  empire, 
you  may,  after  many  years,  rejoice  in  the 
heavenly  kingdom. 

EPISTLE  XL. 

To  Cyriacus,  Patriarch  of  Con- 
stantinople. 

Gregory  to  Cyriacus,  &c. 

Observing  diligently,  most  dear  brother, 
how  great  is  the  virtue  of  peace  from  the 
Lord's  voice,  which  says,  Aly  peace  I  give  unto 
you  (Joh.  xiv.  27),  it  becomes  us  so  to  abide 
in  the  love  thereof  as  in  no  wise  to  give  place 
to  discord.  But,  since  we  cannot  otherwise 
live  in  its  root  except  by  retaining  in  mind  and 


in  deed  the  humility  which  the  very  author  of 
peace  has  taught,  we  entreat  you  with  befitting 
charity,  that,  treading  down  with  the  foot  of 
your  heart  the  profane  elation  which  is  always 
hostile  to  souls,  you  make  haste  to  remove 
from  the  midst  of  the  Church  the  offence  of 
a  perverse  and  proud  title,  lest  you  should 
possibly  be  found  divided  from  the  society  of 
our  peace.  But  let  there  be  in  us  one  spirit, 
one  mind,  one  charity,  one  bond  in  Christ, 
who  has  willed  us  to  be  his  members.  For 
let  your  Holiness  consider  how  hard  it  is,  how 
indecent,  how  cruel,  how  alien  from  the  aim  of 
a  priest,  not  to  have  that  peace  which  you 
preacJi  to  others,  and  so  abstain  from  offending 
your  brethren  out  of  pride.  But  study  this 
rather,  how  you  may  prostrate  with  the  sword 
of  humility  the  author  of  vain  and  profitless 
elation,  to  the  end  that  in  such  a  victory  the 
grace  of  the  Holy  Spirit  may  claim  you  as 
a  habitation  for  Himself,  so  that  what  is  written 
may  be  plainly  fulfilled  in  you  ;  the  temple  of 
God  is  holy,  which  temple  ye  are  (2  Cor.  vi. 

We  commend  to  you  in  all  things  the  bearer 
of  these  presents,  our  most  beloved  common 
son,  the  deacon  Boniface,  that  in  whatsoever 
may  be  needful  he  may  find,  as  is  becoming, 
the  succour  of  your  Holiness. 

EPISTLE  XLI. 
To  EuLOGius,  Patriarch  of  Alexandria. 

Gregory  to  Eulogius,  Bishop  of  Alexandria. 

A  conversation  having  arisen  one  day  be- 
tween me  and  my  familiar  friends  about  the 
customs  of  churches,  one  who  had  studied  the 
art  of  medicine  in  the  great  city  of  Alex- 
andria told  us  that  he  had  a  fellow-student 
attending  the  same  lectures,  a  boy  of  extreme 
depravity,  who,  he  said,  had  been  suddenly 
ordained  a  deacon.  And  he  added  that  he 
had  procured  ordination  by  bribes  and  gifts  ; 
for  he  acknowledged  that  this  custom  had  pre- 
vailed in  the  holy  Alexandrine  Church.  On 
hearing  this  I  was  amazed,  and  exceedingly 
surprised  that  the  tongue  of  the  most  lioly  and 
blessed  man  the  lord  Eulogius,  which  recalls 
so  many  heretics  to  the  catholic  faith,  has  not 
extirpated  simoniacal  heiesy  from  tlie  holy 
Alexandrine  Church.  And  who  will  there  be 
whose  exhortation  or  correction  will  be  able  to 
amend  this,  if  his  great  and  admirable  teach- 
ing shall  have  left  it  without  amendment  ? 

Wherefore,  for  the  absolution  of  your  soul,  for 
the  increase  of  your  reward,  that  your  works  may 
be  in  all  respects  perfect  before  the  eyes  of  the 
tremendous  Judge,  you  ought  to  make  haste 
utterly   to   pull    up  and    eradicate  simoniacal 


I02 


EPISTLES   OF   ST.  GREGORY   THE   GREAT 


heresy,  which  was  the  first  to  arise  in  the 
Church,  from  your  most  holy  See,  which  is 
cur's  8. 

J<"or  on  this  account  it  comes  to  pass  that 
the  holiness  of  ecclesiastical  orders  falls  away 
from  very  many,  because  persons  are  promoted 
to  these  orders,  not  for  their  life  and  deeds, 
but  for  bribes.  But  if  meritorious  character, 
and  not  bribes,  be  sought  after,  unworthy 
persons  will  not  come  to  ordination.  And  by 
so  much  the  more  will  reward  begin  to  accrue 
to  you  as  any  good  men  who  have  been  pro- 
moted to  sacred  orders  shall  have  devoted 
themselves  to  the  care  of  winning  souls. 

EPISTLE  XLII. 

To  EuLOGius,  Patriarch  of  Alexandria. 

Gregory  to  Eulogius,  &c. 

We  return  great  thanks  to  Almighty  God, 
that  in  the  mouth  of  the  heart  a  sweet  savour 
of  charity  is  experienced,  when  that  which  is 
written  is  fulfilled.  As  cold  water  to  a  thirsty 
soul,  so  is  good  news  from  a  far  country  (Pro  v. 
XXV.  25).  For  I  had  previously  been  greatly 
disturbed  by  a  letter  from  Boniface  the  Cliar- 
tularius,  my  respofisalis,  who  dwells  in  the 
royal  city,  saying  that  your  to  me  most  sweet 
and  pleasant  Holiness  had  suffered  from  failure 
of  bodily  sight.  From  this  letter  I  was  smitten 
by  heavy  sorrow.  But  suddenly,  by  the  pros- 
pering grace  of  our  Creator  and  Redeemer, 
I  received  the  epistle  of  your  Blessedness,  and, 
learning  that  the  bodily  trouble  of  which  I  had 
heard  was  cured,  I  rejoiced  exceedingly,  since 
gLdness  of  heart  succeeded  which  was  as  great 
as  the  bitterness  of  the  sadness  which  had 
come  before.  For  we  know  that,  with  the  help 
of  Almighty  God,  your  life  is  the  health  of 
many.  For  sailors  sail  secure  through  the 
waves  when  an  instructed  and  skilful  steers- 
man sits  at  the  helm. 

Moreover  in  my  joy  for  your  health  I  have 
this  additional  cause  lor  exultation,  that  I  have 
learnt  how  through  your  mouth  the  enemies  of 
the  Church  are  decreased  in  number,  and  the 
flocks  of  the  Lord  multiplied.  For  through 
the  ploughshare  of  your  tongue  heavenly  corn 
increases  daily,  and  is  multiplied  in  the  garners 
on  high ;  so  tiiat  in  you  we  rejoice  that  what 
is  written  is  fulfilled,  Where  there  is  much  in- 
crease, there  is  inanifest  the  strength  of  the  oxen 
(Prov.  xiv.  4).  Whence  we  gatlier  plainly  that 
the  more  you  bring  back  fugitives  to  the  ser- 


8  See  Vn   40,  for  Gregory's  view  of  the  three  sees  of  Rome, 
Antioch,  and  Alexandria,  all  representing  the  see  of  St.  Peter. 


vice  of  Almighty  God,  the  more  merit  you 
have  with  Him.  And  by  how  much  the  more 
merit  you  receive,  the  more  fully  can  you 
obtain  what  you  ask  for,  I  beseech  you  there- 
fore to  pray  the  more  earnestly  for  me  a  sinner, 
since  both  pain  of  body,  and  bitterness  of  heart, 
and  immense  ravages  of  mortality  among  the 
swords  of  so  many  barbarians,  afilict  me  ex- 
ceedingly. In  the  midst  of  all  these  things  it 
is  not  temporal  but  eternal  consolation  that 
I  require,  which  of  myself  I  am  not  able  to 
win  by  prayer,  but  which  I  trust  that  I  shall 
obtain  by  the  intercessions  of  your  Blessedness. 
Last  year  I  received  no  letters  from  your  Holi- 
ness, and  I  was  much  distressed.  It  is  true 
that  your  blessing,  which  you  sent  without 
a  letter,  was  both  given  and  received.  But, 
since  your  tongue  delights  me  more  than  your 
gifts,  I  was  less  gratified  than  I  might  have 
been  by  what  was  given.  But  I  directed  our 
common  son,  the  deacon  Epiphanius,  to  write 
to  Alexander  and  Isidore,  deacons  of  your 
most  holy  Church,  to  acknowledge  the  receipt 
of  what  had  been  sent. 

I  wrote  to  you,  further,  that  I  had  got  ready 
large  pieces  of  timber  for  making  masts  and 
rudders,  but  that  the  small  ship  which  had 
come  could  not  carry  them;  and  you  have 
since  written  nothing  in  reply.  Whereibre,  if 
you  need  them,  write  to  our  common  son 
Boniface,  whom  we  are  now  sending  as  our 
representative  {responsalem')  to  the  royal  ciiy, 
that  he  may  send  me  word  that  tliey  may  be 
prepared,  and  that  they  may  be  found  ready 
when  your  Blessedness  shall  send  for  them. 

Furthermore,  we  have  sent  you  a  small 
cross,  in  which  is  inserted  a  blessing  from  the 
chains  of  your  lovers  the  apostles  Saint  Peter 
and  Saint  Paul :  and  let  this  be  continually 
applied  to  your  eyes,  seeing  that  many  miracles 
have  been  wont  to  be  wrought  through  this 
same  blessing. 

May  Almighty  God  inspire  the  heart  of  your 
Blessedness  to  be  careful  to  pray  for  me  con- 
tinually, and  may  He  protect  you  and  all  yours 
with  His  right  hand,  and  after  many  courses 
of  years  bring  you  to  the  heavenly  kingdom. 

We  have  received,  corresponding  with  your 
description  of  them,  the  blessings  9  of  Saint 
Mark,  sent  to  us  by  your  most  blessed  Fra- 
ternity, and  we  return  thanks  for  your  kind- 
ness, since  Irom  these  outward  things  we  learn 
what  you  are  towards  us  inwardly. 


9  Eulogias,  apparently  in  the  same  sense  as  bttudictionei, 
used  elsewhere  as  denoting  presents. 


BOOK    XIV. 


EPISTLE  II. 

To  ViTALis,  Guardian  {Defensorem) 

OF  Sardinia. 

Gregory  to  Vitalis,  &:c. 

From  the  information  given  us  by  thy  Ex- 
perience we  find  that  the  hospitals  [or  guest- 
iTouses,  xenodocJiia\  founded  in  Sardinia  are 
suffering  from  grievous  neglect.  Hence  our 
most  reverend  brother  and  fellow-bishop  Jan- 
uarius'  would  have  had  to  be  most  strongly 
reprehended,  did  not  his  old  age  and  sim- 
plicity, and  the  sickness  which  tliou  hast  told 
us  of  coming  on  besides,  keep  us  in  check. 

Seeing,  then,  that  he  is  so  situated  that  he 
cannot  be  fit  to  order  anything,  do  thou  warn 
the  steward  of  that  Church,  and  Epiphanius 
the  archpresbyter,  under  our  strict  authority, 
that  they  themselves  at  their  own  peril  en- 
■deavour  themselves  carefully  and  profitably  to 
set  those  same  hospitals  {xenodochia)  in  order. 
For,  if  there  should  be  any  neglect  there  here- 
after, let  them  know  that  they  will  not  be  able 
in  any  manner,  or  to  any  extent,  to  excuse 
themselves  before  us. 

Further,  since  the  proprietors  of  Sardinia 
have  petitioned  us  that,  seeing  that  they  are 
afflicted  by  diverse  burdens,  thou  mightest  go 
to  Constantinople  for  their  redress,  we  grant 
tliee  leave  to  go.  And  we  have  also  written 
to  our  most  beloved  son  Boniface,  desiring 
him  to  do  liis  best  to  lend  thee  his  aid  in 
obtaining  redress  for  that  province. 

Moreover,  with  regard  to  the  Churches  which 
thou  hast  informed  us  are  without  priests  2,  we 
have  written  lo  our  aforesaid  most  reverend 
brother  and  fellow-bishop  Januarius,  that  he 
should  supply  them  ;  yet  so  that  all  be  not 
chosen  for  the  episcopate  from  his  own  Church. 
For  it  becomes  him  so  to  supply  other  Churches 
as  not  to  cause  want  in  his  own  of  persons  who 
may  be  of  advantage  to  it. 

As  to  what  thou  hast  told  us  of  persons 
having  been  preferred  to  the  government  of 
certain  monasteries  who,  while  they  were  in 
a  lower  monastic  order,  had  fallen  into  sin, 
they  ought  not  indeed  to  have  undertaken  the 
office  of  abbot  except  after  entire  reformation 
of  life  and  after  due  preceding  penance.     But 


'  See  I.  62,  note  9. 

2  Sacerdotes,  here  as  elsewhere  meaning  bishops. 


since,  as  thou  sayest,  they  have  undertaken  the 
office  of  abbots,  heed  must  be  given  to  their 
life,  manners,  and  attention  to  duty.  And,  if 
their  conduct  should  not  be  found  inconsistent 
with  their  office,  let  them  persevere  in  the  order 
in  which  they  are.  Otherwise  let  them  be  re- 
moved, and  others  ordained  who  may  profit 
the  souls  committed  to  them. 

Furthermore,  in  the  case  of  the  monastery 
of  Saint  Hennas,  which  was  fi)uiided  by  our 
brother  in  the  house  of  the  religious  lady  Pom- 
poniana,  inasmuch  as  it  should  be  treated  with 
tenderness  rather  than  with  strictness,  let  thy 
Experience  endeavour  to  deal  sweetly  with  the 
said  lady,  to  the  end  that  neither  may  she,  to 
her  own  sin,  disregard  the  will  of  the  founder, 
nor  thou  fail  to  provide  salubriously  for  the 
advantage  of  the  monastery.  Further,  as  to 
the  girls  of  whom  the  aforesaid  Pomponiana 
had  formerly  changed  the  religious  dress,  and 
converted  them  in  the  monastery  3,  thou  must 
by  no  means  sufifer  them  to  be  withdiawn  from 
her,  or  disquieted ;  but  let  them  continue, 
God  protecting  them,  in  the  state  of  life  in 
which  they  are. 

With  regard  to  the  recovery  of  the  property 
of  Churches,  or  of  monasteries,  or  any  other 
devoted  to  pious  uses,  about  which  thou  hast 
written,  those  who  are  interested  must  be  ad- 
monished that  it  is  for  them  to  seek  in  all  ways 
to  recover  it  with  thy  support  and  aid.  But, 
if  they  should  haply  prove  negligent,  or  in  any 
case  if  such  as  ought  to  recover  it  should  not 
be  found,  then  do  thou  search  it  all  out  and 
so  get  it  back,  when  discovered,  as  not  to 
appear  to  take  legal  action  against  any  one 
with  a  high  hand.  As  to  what  thou  hast  told 
us  with  respect  to  the  hospitals  {xenodocJiia)  of 
Hovtulanus  and  Thomas,  we  so  far  have  no 
knowledge.  Wherefore  let  thy  Experience 
look  diligently  into  the  order  of  the  Emperor 
so  far  given,  and  arrange  all  according  to  its 
tenour,  and  make  known  to  us  whatever  thou 
hast  done. 

Concerning  what  thou  hast  written  about 
our  brother  and  fellow-bishop  Januarius  at  the 
time  when  he  celebrates  the  sacrifice  often 
suffering  such  distress  that  he  can  hardly  after 
long  intervals  return  to  the  place  in  the  canon 

3  "  Convertit  in  monasterio.  '  Conveysio,  as  usually,  means 
here  monastic  profession. 


I04 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


where  he  has  left  off,  and  as  to  many  doubting 
whetlier  they  should  receive  the  Communion 
from  his  consecration,  they  are  to  be  admon- 
ished to  be  in  no  alarm  at  all,  but  communi- 
cate with  full  faith  and  security,  since  a  per- 
son's sickness  neither  alters  nor  defiles  the 
benediction  of  the  sacred  mystery.  Neverthe- 
less our  said  brother  should  by  all  means  be 
exhorted  privately,  that,  as  often  as  he  feels 
any  trouble  coming  on,  he  should  not  proceed 
to  celebration,  lest  he  thus  expose  himself  to 
contempt,  and  cause  oftence  to  the  minds  of 
the  weak. 

Furthermore,  the  religious  lady  Pomponiana  -t 
has  complained  to  us  that  the  inheritance  of 
her  late  son-in-law  Epiphanius — of  which  the 
said  Epiphanius  had  appointed  his  wife  Ma- 
trona,  daughter  of  the  aforesaid  Pomponiana, 
to  be  usufructuary  for  the  benefit  of  the  monas- 
tery which  he  had  directed  to  be  founded  in 
his  house,  and  for  its  benefit  also  in  all  ways 
after  the  extinction  of  the  usufruct — together 
with  other  things  which  are  proved  to  belong 
to  the  same  Matrona  by  right  of  possession, 
have  been  unjustly  taken  away  by  thy  Ex- 
perience and  by  our  most  reverend  brother 
and  fellow-bishop  Januarius,  and  that  nothing 
therefore  has  so  far  been  paid  to  her  daughter, 
or  been  of  profit  to  the  monastery.  Now  if 
the  truth  is  so,  and  thou  art  aware  of  having 
done  anything  unbecomingly,  without  any 
delay  restore  what  has  been  taken  away;  or 
at  any  rate,  if  thou  thinkest  it  to  be  otherwise, 
lest  the  opposite  party  should  seem  to  be 
aggrieved  prejudicially,  by  no  means  defer  sub- 
mitting the  case  to  arbitrators  chosen  with  her 
concurrence,  that  it  may  be  declared  by  a 
definite  decision  whether  her  complaint  be 
true  and  just. 

EPISTLE  IV. 

To  Fantinus,  Guardian  {Defensonm)  of 

Panormus. 

Gregory  to  Fantinus,  &c. 

Such  things  about  our  brother  and  fellow- 
bishop  Exhilaratus,  as  thou  thyself  also  know- 
est,  have  come  to  our  ears  as  ought  by  all 
means  to  be  visited  with  severe  punishment. 
But,  since  it  has  been  smoothed  over  by  our 
most  reverend  brother  and  fellow-bishop  Leos, 
who  has  also  declared  that  he  was  judge  in 
that  case,  we  have  thought  it  fit  that  he 
[i.e.  Exhilaiatus]  should  be  sent  back  to  his 
Church,  considering  that  what  we  have  inflicted 
on  him  by  keeping  him  here  so  long  may  be 
enough   for   him.      Therefore   we   enjoin   thy 


4  As  to  this  Pomponiana  {al.  Pompeiana),  cf.  I.  48  ;  XI.  25. 

5  Bishop  of  Catana  in  Sicily.    Cf.  IV.  36. 


Experience  to  pay  attention  to  his  manners 
and  deeds,  and  to  admonish  him  frequently,  to 
the  end  that  he  may  shew  himself  .solicitous  in 
extending  kind  charity  to  his  clerks  {dericis), 
and,  should  need  require,  in  correcting  faults. 
But  we  desire  thee  also  to  admonish  his  clergy 
that  they  exhibit  humility  towards  him,  and 
the  obedience  which  the  Lord  commands,  nor 
in  any  respect  presume  to  behave  proudly  with 
regard  to  him.  And  if  any  one  of  them,  that 
is,  either  bishop  or  clerk,  should  disregard  thy 
admonition,  do  thou,  under  this  authority  from 
us,  either  correct  the  sin  of  disobedience  by 
canonical  coercion,  as  thou  seest  fit,  or  make 
haste  to  send  a  report  to  us,  that  we  may  be 
able  to  arrange  how  the  rein  of  discipline  may 
keep  from  going  off  their  road  those  whom  the 
goad  of  evil  inclination  provokes  to  trans- 
gression. 

EPISTLE  VII. 
To  Alcyson,  Bishop  of  Corcyra. 

Gregory  to  Alcyson,  &c. 

Not  undeservedly  does  the  ambition  of  an 
elated  heart  require  to  be  quelled,  when,  dis- 
regarding the  force  of  the  sacred  canons,  the 
excess  of  rash  presumption  in  coveting  unlaw- 
fully what  belongs  to  others  is  shewn  to  be 
not  only  harmful  in  causing  expense,  but  alsc^ 
opposed  to  the  peace  of  the  Church.  Having, 
then,  perused  thy  Fraternity's  epistles,  we  have 
learnt  what  has  been  done  formerly  or  of  late 
by  the  bishop  of  the  City  of  Euria  with  regard 
to  the  camp  of  Cassiopus  ^,  which  is  situated 
in  thy  diocese,  and  we  are  distressed  that 
those  who  should  have  been  debtors  to  thy 
Church  for  charity  bestowed  upon  them, 
should  rather  become  its  enemies,  no  shame 
restraining  them  ;  and  at  last  that,  in  a  way 
contrary  to  ecclesiastical  arrangement,  con- 
trary to  priestly  moderation,  contrary  to  the 
ordinances  of  the  sacred  canons,  they  should 
attempt  to  withdraw  the  aforesaid  camp 
from  thy  jurisdiction  and  subject  it  to  their 
own  power,  so  as  to  become  as  it  were  masters 
where  they  had  before  been  received  as 
strangers.  Concerning  which  matter,  seeing 
that  Andrew,  our  brother  of  venerable  me- 
mory, Metropolitan  of  Nicopolis,  with  the 
support  also  of  an  imperial  order  whereby  the 
cognizance  of  this  case  had  been  enjoined  on 
him,  is  known  to  have  determined  in  a  sen- 
tence promulged  by  him,  as  has  been  made 
manifest   to    us,    that   the  aforesaid  camp   of 


6  Castrum  Cassio/>i,  which  appears  to  have  been  a  fortress 
in  the  isle  of  Corcyra,  to  which  refugees  from  the  mainland  of 
Epirus  had  resorted  in  time  of  war.  Euria  was  one  of  the 
sees  in  Epirus  Vetus  under  the  jurisdiction  of  which  these  refugees 
had  been  ;  and  it  seems  that  the  bishop  of  Euria  had  been  com- 
plained of  by  Alcyson,  bishop  of  Corcyra,  for  asserting  juris- 
diction over  them  in  their  new  abode.  See  also  Kp.  VIII., 
which  follows,  and  £p.  XIII. 


EPISTLE   VIII. 


105 


Cassiopus  should  remain  under  the  jurisdiction 
of  thy  Church  as  it  always  has  been,  we,  ap- 
proving of  the  form  of  that  sentence,  confirm 
it,  as  justice  approves,  by  the  authority  of  the 
ApostoUc  See,  and  decree  that  it  remain  firm 
in  all  respects.  For  no  reason  of  equity,  no 
canonical  order,  sanctions  that  one  person 
should  in  any  way  occupy  the  parish  ^  of  an- 
other. Wherefore,  though  the  guilt  of  this 
contentiousness  seems  to  require  no  slight 
strictness  of  treatment,  in  that  they  have  re- 
turned evil  for  good,  nevertheless  care  should 
be  taken  that  kindness  be  not  overcome  by 
excess,  nor  that  what  is  due  to  strange  breth- 
ren, when  they  are  suffering  constraint  too, 
be  denied  them,  lest  charity  should  be  judged 
to  have  no  operation  in  the  minds  of  bishops, 
if  those  to  whom  great  compassion  is  due 
should  be  left  without  the  remedy  of  consola- 
tion. It  is  right,  then,  that  the  priests  and 
clergy  of  the  city  of  Euria  be  not  repelled 
from  habitation  of  the  aforesaid  camp  of  Cas- 
siopus, but  that  they  should  have  leave  also 
to  deposit  with  due  reverence  the  holy  and 
venerable  body  of  the  blessed  Donatus,  which 
they  have  brought  with  them,  in  one  of  the 
churches  of  the  aforesaid  place  such  as  they 
may  choose.  Yet  so  that  protection  be  pro- 
cured for  thy  Love,  in  whose  diocese  this 
camp  is  situate,  by  the  issue  of  a  security 
whereby  the  bishop  of  Euria  shall  promise  not 
to  claim  for  himself  any  power  therein,  or  any 
privilege,  or  any  jurisdiction,  or  any  authority 
ill  future,  as  though  he  were  cardinal  bishop ; 
but  that,  peace  being  restored  by  the  favour 
3f  God,  they  shall  return  by  all  means  to  their 
3wn  places,  taking  away  with  them,  if  they 
.vill,  the  venerable  body  of  Saint  Donatus. 
30,  this  promise  being  kept  in  mind,  neither 
nay  they  dare  on  any  pretext  whatever  to 
;laim  further  to  themselves  any  right  of  rule 
here,  but  acknowledge  themselves  guests 
here  at  all  times,  nor  may  the  Church  of  thy 
naternity  in  any  degree  incur  prejudice  to  its 
ights  and  privileges. 

EPISTLE   VIIL 
To  Boniface,  Deacon. 

Gregory  to  Boniface,   Deacon  at   Constan- 

inople  ^. 

As  often  as  the  discord  of  those  who  ought 
'  D  have  been  preachers  of  peace  makes  us  sad, 

^e  should  study  with  great  solicitude  that 
<  ause  of  contention  may  be  removed,  and 
t  lat  tliose  who  differ  among  themselves  may 
3  iturn  to  concord.     Now  what  has  been  done 


7  Pai-ochiain,  in  the  then  usual  sense  of  what  is  now  called 
J  iiocess. 

8  SeeXIII.  38,  note  1. 


with  respect  to  the  camp  of  Cassiopus,  which 
is  situate  in  the  island  of  Corcyra,  and  how 
the  bishop  of  Euria  is  endeavouring  to  with- 
draw it  from  the  jurisdiction  of  the  bishop  of 
Corcyra,  and  iniquitously  to  subject  it  to  his 
own  jurisdiction,  it  would  be  very  tedious  to 
tells.  But,  that  your  Love  may  understand 
all  things  fully,  we  have  sent  to  you  the  letters 
of  our  brother  Alcyson,  the  bishop  of  Corcyra, 
and  have  caused  his  man  to  go  to  you  to  in- 
form you  of  everything  more  particularly  by 
word  of  mouth.  This,  however,  we  briefly 
mention,  that  an  order  having  been  surrepti- 
tiously obtained  from  the  late  Emperor  Mau- 
ricius,  which  order,  having  been  given  in 
opposition  to  the  laws  and  sacred  canons,  had 
no  eftect,  and  the  dispute  between  the  parties 
remaining  undecided,  he  gave  another  order 
to  our  late  brother  Andrew,  then  Metropolitan 
of  Nicopolis,  to  the  effect  that,  as  both  parties 
were  subject  to  his  jurisdiction,  he  should  take 
cognizance  of  the  case  and  terminate  it  canoii- 
ically.  The  said  Metropolitan,  having  taken 
cognizance  of  the  case  and  pronounced  sen- 
tence, of  which  we  send  you  a  copy,  decided 
the  aforesaid  camp  of  Cassiopus  to  be  under 
the  power  and  jurisdiction  of  the  bishop  of 
Corcyra,  in  whose  diocese  it  always  was ;  and 
we,  approving  his  sentence,  have  thought  fit 
to  confirm  it  by  the  authority  of  the  Apostolic 
See.  And,  lest  what  we  decreed  should  be  so 
strict  as  to  seem  to  have  no  admixture  of 
benignity,  we  took  care  so  to  order  the  matter 
for  the  time  being  (as  the  text  of  our  sentence 
which  we  send  to  thee  shews)  that  neither 
should  the  bishop  or  clergy  of  the  city  of 
Euria  incur  the  necessity  of  residence,  nor 
the  privileges  of  the  Church  of  Corcyra  be 
in  any  way  disturbed.  But  inasmuch  as  at 
the  very  beginning  of  procee<iings  an  order 
was  surreptitiously  got  from  the  most  serene 
lord  the  Emperor,  and  (contrary  to  the  judg- 
ment of  the  Metropolitan  of  Nicopolis,  which 
rested  on  ecclesiastical  propriety  and  canoni- 
cal reason)  the  aforesaid  camp  of  Cassiopus  is 
said  to  have  been  handed  over  to  the  bishop 
of  Euria  (a  thing  we  cannot  hear  without  grief 
or  tell  without  groans),  with  still  greater  wrong 
to  the  bishop  of  Corcyra  and  his  clergy,  in 
such  sort  as  (sad  to  say)  to  take  away  entirely 
the  jurisdiction  of  the  Church  of  Corcyra,  and 
give  as  it  were  to  the  bishop  of  Euria  the  whole 
principal  jurisdiction  there  ;  this  being  so,  we 
have  thought  right  to  deliver  our  sentence  to 
no  one,  lest  we  should  seem  to  do  anything 
contrary  to  the  order  of  our  most  clement 
lord  the  Emperor,  or  (which  God  forbid)  in 
contempt   of  him.     Wherefore   let   thy   Love 

9  Cf.  preceediiig  epistle. 


io6 


EPISTLES   OF  ST.  GREGORY   THE   GREAT. 


diligently  represent  the  whole  matter  to  his 
Piety,  and  steadily  insist  that  the  thing  is 
altogether  unlawful,  altogether  bad,  altogether 
unjust,  and  greatly  opposed  to  the  sacred 
canons.  And  so  may  he  not  allow  a  sin  of 
this  sort  to  be  introduced  in  his  times  to  the 
prejudice  of  the  Church.  But  represent  to 
him  what  is  contained  in  the  judgment  of  the 
aforesaid  late  metropolitan  on  the  business, 
and  in  what  manner  his  decision  had  been 
confirmed  by  us,  and  endeavour  so  to  act  that 
our  sentence,  with  an  order  from  him,  may  be 
sent  to  those  parts,  to  the  end  that  we  may 
be  seen  to  have  paid  due  deference  to  his 
Serenity,  and  to  have  corrected  reasonably 
what  had  been  presumptuously  done  amiss. 
In  this  affair  pains  must  by  all  means  be  taken 
that,  if  it  can  be  effected,  he  may  contribute 
also  his  own  order,  enjoining  the  observance 
of  what  has  been  decided  by  us.  For  if  this 
is  done,  all  place  for  subornation  hereafter 
will  be  shut  out.  Make  haste,  then,  so  to 
exercise  thy  vigilance,  with  the  help  of  Al- 
mighty God,  for  abating  these  wrongs,  that 
neither  may  the  will  of  those  who  attempt  per- 
verse things  obtain  any  advantage  now  agamst 
the  ancient  settlement  of  ecclesiastical  usage, 
nor  a  nefarious  proceeding  gain  ground  for 
example  afterwards. 

Furthermore,  that  thou  mayest  know  what 
wrongs  and  what  oppressions  the  above-written 
Alcyson,  our  brother  and  fellow-bishop,  asserts 
that  he  endures  from  the  agents  (actionariis) 
of  the  Church  of  Thessalonica,  we  have  for- 
warded to  thy  Love  the  letter  which  he  has 
sent  to  us.  And  do  thou  accordingly  cause 
the  responsalis  of  the  aforesaid  Church  to  come 
to  thee,  and  take  cognizance  of  the  case  in 
his  presence,  and  write  to  our  brother  and 
fellow-bishop  Eusebius,  on  such  heads  as 
reason  may  suggest  to  thee,  that  he  may  pro- 
hibit his  men  trom  acting  unjustly,  and  warn 
them  not  to  oppress  inferiors,  but  rather  help 
them  in  whatever  may  be  just.  This  also  we 
desire ;  that  thy  Love  should  write  to  him 
who  may  have  been  ordained  as  Metropolitan 
in  the  city  of  Nicopolis,  to  the"  end  that  he 
may  take  cognizance  of  the  case  with  regard 
to  the  injuries  which  our  aforesaid  brother 
Alcyson  complains  of  having  been  inflicted  on 
his  Church,  and  decide  what  is  just,  seeing 
that  the  matter  itself  is  stated  not  to  have 
been  decided  by  his  predecessors,  but  reserved. 

EPISTLE   XIL 

To  Theodelinda,  Queen  of  the 
Lombards. 

Gregory  to  Queen  Theodelinda. 
The  letters  which  you  sent  us  a  little  time 
ago    from   the  CJenoese    parts    have   made   us 


partakers  of  your  joy  on  account  of  our  learn- 
ing that  by  the  favour  of  Almighty  God  a  son 
has  been  given  you,  and,  as  is  greatly  to  your 
Excellency's  credit,  has  been  received  into  the 
fellowship  of  the  catholic  faith  '°.  Nor  indeed 
was  anything  else  to  be  supposed  of  your 
Christianity  but  that  you  would  fortify  him 
whom  you  have  received  by  the  gift  of  God 
with  the  aid  of  Catholic  rectitude,  so  that  our 
Redeemer  might  both  acknowledge  thee  as 
His  familiar  servant,  and  also  bring  up  pros- 
perously in  His  fear  a  new  king  for  the  nation 
of  the  Lombards.  Wherefore  we  pray  Al- 
mighty God  both  to  keep  you  in  the  way  of 
His  commandments,  and  to  cause  our  most 
excellent  son,  Adulouvald  ",  to  advance  in  His 
love,  to  the  end  that,  as  he  is  in  this  world 
great  among  men,  so  also  he  may  be  glorious 
for  his  good  deeds  before  the  eyes  of  our 
God. 

Now  as  to  what  your  Excellency  has  re- 
quested in  your  letter,  that  we  should  reply 
in  full  to  what  our  most  beloved  son,  the 
abbot  Secundus  has  written  %  who  could  think 
of  putting  off  his  petition  or  your  wishes, 
knowing  how  profitable  they  would  be  to 
many,  did  not  sickness  stand  in  the  way?  But 
so  great  an  infirmity  from  gout  has  held  us 
fast  as  to  render  us  hardly  able  to  rise,  not 
only  for  dictating,  but  even  for  speaking,  as 
also  your  ambassadors,  the  bearers  of  these 
presents,  are  aware,  who,  when  they  arrived, 
found  us  weak,  and  when  they  departed,  left 
us  in  the  utmost  peril  and  danger  of  our  life. 
But,  if  by  the  ordering  of  Almighty  God  I 
should  recover,  I  will  reply  in  full  to  all  that 
he  has  written.  I  have,  however,  sent  by  the 
bearers  of  these  presents  the  Synod  that  was 
held  in  the  time  of  Justinian  of  pious  memory, 
that  my  aforesaid  most-beloved  son  may  ac- 
knowledge on  reading  it  that  all  that  he  had 
heard  against  the  Apostolic  See  or  the  Catholic 
Church  was  false.     For  far  be  it  from  us  to 


10  i.e.  the  child  had  been  baptized  a  catholic  It  would  seem 
from  Gregory's  way  of  speaking,  and  the  absence  of  allusion  to 
the  conversion  of  the  father,  mat  king  Agilulph  had  not  yet 
annoiniced  his  Arianisra.  Paul  Diaconus  alleges  that  he  JiJ 
so  eventually  through  the  inlluence  of  Theodehnda. 

n  The  child  who  had  been  baptized  {til.  Adaloaldns,  or  Adoal- 
dus).  He  succeeded  his  father  as  king  oi  the  Lombards,  A.u  6iO, 
being  still  a  boy,  reigning  under  liis  mother's  guardianship. 
Accurdiu"  to  Paul  Diaconus,  Gregory's  hopes  were  for  a  short 
time  fulhlled  :— "  Under  them  Churches  were  restored,  and  many 
endowments  were  bestowed  on  venerable  places  :''— but  belore 
long  he  became  insane,  and  after  ten  years(A  u.  626)  was  deposed, 
Arioald  being  appointed  to  succeed  him  {Hist.  Longob.  iv.  43). 

I  On  the  suiiject  of  the  "Three  Chapters,"  as  appears  from 
what  tollows.  It  is  evident  that  the  able  and  conscientious  queen 
Theodelinda  never  tound  herself  able  to  accept  the  ruling  or  the 
See  of  Rome  on  this  question  (cf.  IV.  2,  note  3);  and  she  seems  now 
to  have  employed  the  abbot  Secundus  to  draw  up  a  statement 
of  the  arguments  on  her  side,  inviting  Gregory  to  reply  to  them. 
He  did  not,  however,  on  this  account  cease  to  address  le: 
cordially  as  a  good  Catholic.  He  seems  to  have  condoned  in  hei 
what  he  so  strongly  condemned  in  others  as  involving  them  in 
schism.  On  the  schism  arising  from  the  matter  of  the  ihiee 
Chapters,"  see  I.  16,  note  3  ;  and  Frolegom.,  p.  x. 


EPISTLE    XVI. 


107 


accept  the  views  of  any  heretic  whatever,  or 
to  devir.te  in  any  respect  from  the  tome  of 
our  predecessor  Leo,  of  holy  memory  ;  but 
we  receive  whatever  has  been  defined  by  the 
four  holy  synods,  and  condemn  whatever  has 
been  rejected  by  them. 

Further,  to  our  son  the  King  Adolouvald 
we  have  taken  thought  to  send  some  phylac- 
teries ;  that  is,  a  cross  with  wood  of  the  holy 
cross  of  the  Lord,  and  a  lection  of  the  holy 
Gospel  enclosed  in  a  Persian  case.  Also  to 
my  daughter,  his  sister,  I  send  three  rings, 
two  of  them  with  hyacinths,  and  one  with 
an  albula  ^,  which  I  request  may  be  given 
them  through  you,  that  our  charity  towards 
them  may  be  seasoned  by  your  Excellency. 

Furthermore,  while  paying  you  our  duty 
of  greeting  with  fat',  erly  charity,  we  beg  you 
to  return  thanks  in  our  balalf  to  our  most 
excellent  son  the  King  your  consort  for  the 
peace  that  has  been  made,  and  to  move  his 
mind  to  peace,  as  you  have  been  accustomed 
to  do,  in  all  ways  for  the  future ;  that  so, 
among  your  many  good  deeds,  you  may  be 
able  in  the  sight  of  God  to  find  reward  in 
an  innocent  people,  which  might  have  perished 
in  offence. 

EPISTLE  XIII. 
To  Alcvson,  Bishop  of  Corcyras. 

Gregory  to  Alcyson,  &c. 

To  brethren  who  bethink  themselves  and 
return  to  wholesome  counsels  kindness  is  not 
to  be  denied,  lest  a  fault  seem  to  weigh  more 
in  the  minds  of  bishops  than  charity.  We 
have  therefore  received,  in  the  presence  of 
thy  Love's  responsales,  Peter,  reader  of  the 
Church  of  Euria,  who  came  to  us  with  letters 
from  our  brother  and  fellow-bishop  John,  and, 
when  the  letters  which  he  had  brought  hacl 
been  read,  we  took  care  to  ask  him  if  he  had 
anything  to  say  against  the  allegation  of  those 
thy  responsales.  And  on  his  stating  that  he 
had  been  charged  with  r:othing,  and  had  no 
answer  to  make,  beyond  what  the  epistle  of 
his  bishop  contained,  we  decreed  without 
tardiness,  under  God,  what  was  agreeable  to 
the  canons.  After  a  long  time,  however,  the 
above-written  Peter  produced  a  document 
which  he  asserted  had  been  given  him  by  his 
bishop ;  and  so  the  case  underwent  delay. 
But  inasmuch  as  in  this  document  the  above- 
mentioned  bishop  was  found  to  say  that  he 
had  hoped  to  have  leave  to  deposit  the  holy 
and  venerable  body  of  the  blessed  Donatus 
in  the  church  of  the  blessed  John  which  is 


*  Some  precious  stone,  probably  of  a  white  colour. 
3  See  XIV.  7. 


within  the  camp  called  that  of  Cassiopus,  say- 
ing that  he  is  prepared,  on  account  of  its  being 
proved  to  be  in  thy  diocese,  to  give  thy  Love 
a  security  that  no  prejudice  to  thee  should 
thence  arise,  we  thought  it  right  that  his 
petition  should  not  be  left  without  effect,  now 
that  in  a  time  of  necessity  he  desires  pro- 
vision to  be  made  for  him  in  such  a  way  as 
to  secure  his  acknowledgment  in  all  respects 
of  the  jurisdiction  of  thy  Church.  Moved 
therefore  by  this  reason,  we  exhort  thy  Frater- 
nity by  this  present  letter,  that,  without  any 
delay  or  excuse  thou  afford  opportunity  for 
depositing  the  venerable  bod^  of  the  above- 
written  Saint  in  the  aforenamed  Church  of 
the  blessed  John ;  on  condition  only  that 
he  previously  protect  thee  by  a  security  in 
writing  that  he  will  never  on  any  plea  what- 
ever claim  to  himself  any  jurisdiction  or 
privilege  in  the  aforesaid  Church  or  camp, 
as  though  he  were  the  bishop  of  the  place, 
but  guard  there  inviolably  all  the  right  and 
power  of  thy  Church,  the  place  being  in  thy 
diocese.  At  the  same  time  it  becomes  thee 
also,  as  the  same  our  brother  has  requested, 
to  reply  to  him  that  whenever,  peace  being 
restored  by  the  mercy  of  God,  he  may  be 
at  liberty  to  return  to  his  own  place,  it  shall 
be  lawful  for  him  to  take  away  with  him, 
without  any  objection  made,  the  aforesaid 
venerable  body.  Herein,  lest  what  is  done 
should  seem  to  be  personal,  and  occasion 
should  possibly  be  found  for  stirring  up  the 
contention  anew,  your  successors  also  should 
be  in  all  respects  included  in  this  promise 
to  keep  things  as  they  are,  to  the  end  that 
through  this  preventional  security  neither  may 
he  in  future  presume  to  claim  anything  there 
in  thy  diocese  against  equity  and  the  decrees 
of  the  sacred  canons,  nor  the  rights  of  thy 
Church  ever  in  any  manner  sustain  any  pre- 
judice from  such  concession. 

EPISTLE    XVI. 

From  Felix  Bishop  of  Messana*  to 
St.  Gregory. 

To  the  most  blessed  and  honourable  lord, 
the  holy  father  Pope  Gregory,  Felix  lover  of 
your  Weal  and  Holiness. 


4  Messina  in  Sicily.  This  Felix  cannot  be  identified  with 
Felix,  bishop  of  the  same  See,  to  whom  previous  letters  (\  :z.  1 .  66, 
together  with  two  others,  I.  40,  and  II.  5,  which  have  not  been 
translated)  had  been  addressed.  For  he  had  been  succeeded 
in  the  see  by  Donus,  probably  in  the  14th  Indiction,  i.e.  a.d.  595-6, 
(see  VI.  9),  when  Gregory's  reply  to  Augustine's  interrogatories, 
which  is  the  main  subject  of  the  epistle  before  us.  had  not  yet  been 
sent.  Augustine  does  not  appear  to  have  even  arrived  in  Britain  till 
A.D.  597.  But  there  seems  to  be  no  reason  against  the  supposi- 
tion that  a  second  Felix  had  succeeded  Dunus  at  IMessina  before 
the  death  of  Gregory,  the  last  mention  of  Donus  being  in  the 
superscription  of  Ep.  XVIII.  in  Book  XIII.,  a.ssigned  to  the 
i6th  Indiction,  i.e.  a.d.  602-3. 


io8 


EPISTLES   OF   ST.  GREGORY   THE   GREAT. 


Tlie  claims  under  God  of  your  most  blessed 
Weal  and  Holiness  are  manifest.  For,  though 
the  whole  earth  was  filled  with  observance 
of  the  true  faith  by  the  preaching  and  doctrine 
of  the  apostles,  yet  the  orthodox  Church  of 
Christ,  having  been  founded  by  apostolical 
institution  and  most  firmly  established  by  the 
faithful  fathers,  is  further  built  up  through 
the  teaching  of  divine  discourses,  while  in- 
structed by  your  hortatory  admonition.  To 
it  did  all  the  most  blessed  apostles,  endowed 
with  an  equal  participation  of  dignity  and 
authority 5,  convert  hosts  of  peoples;  and  by 
salutary  precepts  and  admonitions,  piously 
and  holily,  brought  such  as  were  foreknown 
in  the  grace  of  divine  predestination  from 
darkness  to  liglit,  from  error  to  the  true  faith, 
from  death  to  life.  Following  the  merits  of 
these  holy  apostles,  and  perfectly  acting  up 
to  their  example,  your  honoured  Paternity 
adorns  with  them  the  Church  of  God  by 
probity  of  manners  and  holiness  of  deeds  ; 
and,  strong  in  sacred  faith  and  Christian 
manners,  enjoins  what  should  be  done  to 
please  God,  and  unceasingly  follows  and  fulfils 
pontifical  duties,  thus  observing  the  precepts 
of  divine  law;  since  (as  says  the  Apostle) 
Not  the  hearers  of  the  law  are  just  before  God, 
but  the  doers  of  the  law  shall  be  justified  (Rom. 
ii.  13). 

As  we  were  meditating  on  these  things, 
news  was  brought  us  by  certain  who  came 
from  Rome  that  you  had  written  to  our  com- 
rade Augustine  (afterwards  ordained  Bishop 
for  the  nation  of  the  Angli,  and  thither  sent 
by  your  venerable  Holiness),  and  to  the  Angli 
(whom  we  have  long  known  to  have  been 
converted  to  the  faith  through  you),  that 
persons  related  in  the  fourth  degree  of  de- 
scent, if  married,  should  not  be  separated  ^. 
Now  this  was  not  formerly  the  custom  either 
in  those  or  in  these  parts,  when  I  was  brought 
up  and  taught  together  with  you  from  infancy  ; 
nor  have  I  read  of  it  in  any  decrees  of  your 
predecessors,  or  in  the  institutes  of  other 
Fathers  generally  or  specially,  or  learnt  that 
it  had  been  allowed  hitherto  by  any  of  the 
wise.  But  I  have  found  from  your  holy 
predecessors,  and  from  the  rest  of  the  holy 
Fathers,  assembled  as  well  in  the  Nicene 
synod  as  in  other  holy  councils,  that  this 
[i.e.  this  prohibition  of  marriage^  should  be 
observed  down  to  the  seventh  degree  of  de- 


5  See  also  below — "the  apostles  in  the  first  place  who  were 
prelates  of  the  Apost'^lic  See."  It  would  seem  from  these  ex- 
prcssions  tliat  the  Sicili.in  bisliops  went  on  the  tradition  of  St.  Paul 
and  St.  Peter  having  been  joint  founders  of  t)ie  Rom;in  Churcii  : 
and  throughout  the  epistle,  though  the  supremacy  of  the  See  of 
Rome  is  acknowledged,  it  is  not  spoken  of  as  derived  especially 
from  St.  Peter. 

6  See  XI.,  64  (^Responsio  ad  Interrog.  vi.). 


scent ;  and  I  know  that  this  is  carefully  seen 
to  by  men  who  live  aright  and  fear  the  Lord. 
While  these  things  were  being  discussed  among 
us,  other  things  also  supervened,  concerning 
which  it  seems  necessary  for  us  to  consult 
your  authority.  For  there  came  to  us  both 
Benedict,  bishop  of  the  Syracusan  Church, 
and  also  others  of  our  brethren,  being  bishops, 
weeping,  and  saying  that  they  were  greatly 
disturbed  and  afflicted  in  mind  on  account 
of  the  immoderate  proceedings  of  secular  and 
lay  persons,  in  consequence  of  which  some 
unjust  things  were  also  being  said  against 
them. 

There  are  also  some  churches  in  our  pro- 
vince about  the  consecration  of  which  doubt 
is  felt ;  and,  because  both  of  their  antiquity 
and  of  the  carelessness  of  their  custodians, 
it  is  unknown  whether  they  have  been  dedi- 
cated by  bishops  or  not.  As  to  all  these 
things  we  beg  to  be  instructed  by  your  Holi- 
ness, and  by  the  authority  of  your  holy  see ; 
and  we  ask  to  be  informed  by  your  letters 
whether  what,  as  we  have  before  said,  we 
have  heard  that  you  had  written  to  our  afore- 
said comrade  Augustine  and  to  the  naticn 
of  the  Angli  was  written  specially  to  them 
or  generally  to  all ;  and  we  desire  to  be  fully 
informed  both  on  this  matter  and  on  the 
others  above  written. 

For  we  do  not  signify  to  you  what  we  have 
read,  and  what  we  know  to  be  observed  by 
the  faithful,  by  way  of  finding  fault  (which 
be  far  from  us) ;  but  we  seek  to  know  what 
we  may  reasonably  and  faithfully  observe  in 
this  matter.  And,  since  no  slight  murmuring 
is  going  on  among  us  on  this  question,  we 
seek  an  answer  from  you,  as  from  the  head,  as 
to  what  we  should  reply  to  our  brethren  and 
fellow  bishops ;  lest  we  should  remain  doubt- 
ful in  the  matter,  and  lest  this  murmuring 
should  remain  among  us  both  in  your  times 
and  in  times  to  come,  and  your  reputation, 
which  has  always  been  good  and  excellent, 
should  be  lacerated  or  disparaged  through 
detractions,  or  your  name  (which  God  forbid) 
should  be  evil  spoken  of  in  succeeding  times. 
For  we,  observing  under  God  what  is  right 
with  humble  heart,  being  bound  to  you  in  one 
bond  of  charity,  and  defending  your  religion 
in  all  things  as  faithful  pupils,  seek  knowledge 
of  what  is  right  from  you.  For  we  know  that, 
as  the  apostles  in  the  first  place  who  were 
prelates  of  the  holy  See,  and  their  successors 
afterwards,  have  always  done,  so  you  also  take 
care  of  the  universal  Church,  and  especially 
of  bishops,  who  on  account  of  their  contem- 
plation and  speculation  are  called  the  eyes 
of  the  Lord ;  and  that  you  think  continually 
about  our  religion  and  law,   as  it  is   written, 


EPISTLE  XVII. 


109 


Blessed  is  he  who  shall  meditate  in  the  laiv  of 
the  Lord  day  and  night  (Ps.  i.  2).  Which 
meditation  of  yours  is  not  only  seen  by  reading, 
through  the  outward  expression  of  letters,  but, 
by  the  grace  of  Christ  abounding  in  you,  is 
known  to  be  immoveably  engrafted  in  your  con- 
science; while  the  most  holy  law  of  Christ 
the  Lord  in  no  wise  departs  from  your  heart ; 
as  says  the  Prophet  in  the  Psalms,  The  mouth 
of  the  righteous  will  meditate  wisdom^  and  his 
tongue  7vill  be  talking  of  judgments :  the  law 
of  God  is  in  his  heart  (Ps.  xxxvi.  30)  ;  written 
not  with  ink,  but  in  secret  by  the  Spirit  of  the 
living  God  ;  not  therefore  on  tables  of  stone, 
but  on  the  tables  of  the  heart.  Let  all  gloom 
of  darkness,  we  pray  you,  be  dispelled  by 
your  most  wise  replies  and  assistance,  that  the 
morning  star  may  shine  upon  us  through  you, 
most  holy  Father,  and  a  dogmatic  definition 
causing  joy  to  all  everywhere,  because  the 
glorious  Fathers  of  holy  Church  are  known 
to  have  preached  proper  and  most  pious 
dogmas  unto  secure  inheritance  of  eternal  life. 
Subscription.  May  the  Lord  keep  you  safe 
and  well-pleasing  to  God  for  ever,  holy  father 
of  fathers,  while  you  pray  for  us. 

EPISTLE    XVII. 
To  Felix,  Bishop  of  Messana. 

To  our  most  reverend  brother,  the  Bishop 
Felix.  Gregory,  servant  of  the  servants  of 
God?. 

Our  Head,  which  is  Christ,  to  this  end  has 
willed  us  to  be  His  members,  that  through 
His  large  charity  and  faithfulness  He  might 
ntiake  us  one  body  in  Himself,  to  whom  it 
Defits  us  so  to  cling  that,  since  without  Him 
A^e  can  do  nothing,  through  Him  we  may  be 
enabled  to  be  what  we  are  called.  From  the 
:itadel  of  the  Head  let  nothing  divide  us, 
est,  if  we  refuse  to  be  His  members,  we  be  de- 
serted of  Him,  and  wither  as  branches  cast  off 
rem  the  vine.  That  we  may  be  counted  worthy, 
hen,  to  be  the  habitation  of  our  Redeemer, 
et  us  abide  with  the  whole  desire  of  our  heart 


7  The  genuineness  of  this  epistle  is,  to  say  the  least,  open 
3  grave  suspicion.  Jaffe  (Regesta  Pont.  Lit.  Spur.)  rejects  it 
s  spurious.  Its  style  in  some  parts  reminds  us  of  Gregory,  and 
contains  passages  identical  with  what  he  had  written  elsewhere  : 
ut  its  prolixity,  bad  composition,  and  repetitions  are  unworthy 
f  his  pen.  It  reads  like  an  unskilful  imitation  of  his  style.  Nor 
.  it  difficult  to  understand  why  such  a  letter  may  have  been 
)rged.  If,  as  supposed  in  our  note  to  Ep.  XVI.,  a  letter  from 
icily  had  been  addressed  to  Gregory  not  long  before  his  death 
ith  reference  to  his  answers  to  Angustine's  questions,  to  which 
tter  he  had  been  unable  to  reply,  it  was  not  unlikely  that  .suclj 
letter  as  the  one  before  us  would  afterwards  be  composed  in  his 
ame.  For  anxiety  might  naturally  be  felt  to  vindicate  from 
iconsistency  the  teaching  of  the  Roman  See  on  the  subject  of 
larriages  of  consanguinity.  Such  a  letter,  too,  if  forged,  would 
s  likely  to  attempt  an  imitation  of  Gregory's  style,  and  to  bring 
1  (as  this  does)  extracts  from  his  previous  writings.  It  may  be 
jserved  that  the  plea  set  forth  of  the  directions  to  Augustine 
win^;  been  meant  only  as  temporary  concessions  is  not  borne  out 
/  the  acLual  language  of  those  directions.    See  XI.  64. 


in  His  love.  For  he  says,  He  that  lovelh  me 
will  keep  my  word,  and  my  Father  will 
love  him.,  and  we  will  make  our  abode  with 
hitn  (Joh.  xiv.  23).  Now  thy  Love,  most 
dear  brother,  has  demanded  of  us  that  we 
should  reply  to  thy  enquiries  with  the  authority 
of  the  Apostolic  See.  And,  though  we  make 
haste  to  do  this,  not  at  length  but  succinctly 
(because  of  certain  pressing  cares  that  have 
come  upon  us,  through  the  hindrance  of  our 
sins),  yet  we  commit  what  follows  to  thy 
attention  for  wider  enquiry,  and  investigation 
of  other  institutes  of  holy  fathers.  For  a  mind 
worn  and  weighed  down  with  burdens  and 
pressing  cares  cannot  effect  so  much  good, 
or  speak  of  these  things  so  freely,  as  can  one 
that  is  joyful  and  free  from  depression.  We 
have  not  therefore  given  the  preference  to  such 
cares  as  wishing  to  deny  to  thy  Holiness  this 
and  such  other  information  as  we  might  find 
to  be  needful,  but  in  order  that  what  is  here 
found  deficient  may  be  more  fully  enquired 
into. 

For,  following  the  examples  of  thy  prede- 
cessors, thou  hast  thought  it  right  to  consult 
the  Apostolic  See,  in  which  thou  hast  been 
brought  up  and  educated,  on  three  points  ; 
that  is  on  marriages  of  consanguinity,  on 
vexation  of  bishops  by  subordinates,  and  on 
doubt  with  respect  to  the  consecration  of 
churches.  Know  then  that  what  I  wrote  to 
Augustine,  bishop  of  the  nation  of  the  Angli 
(who  was,  as  thou  rememberest,  thy  pupil), 
about  marriages  of  consanguinity  was  written 
specially  to  him  and  to  the  nation  of  the 
Angli  which  had  recently  come  to  the  faith, 
lest  from  alarm  at  anything  too  austere  they 
should  recede  from  their  good  beginning ; 
but  it  was  not  written  generally  to  others.  Of 
this  the  whole  Roman  city  is  my  witness. 
Nor  did  I  thus  order  in  those  writings  with  the 
intention  that,  after  they  had  been  settled 
in  the  faith  with  a  firm  root,  they  should  not 
be  separated,  if  found  to  be  below  the  proper 
degree  of  consanguinity,  or  should  be  united, 
if  below  the  proper  line  of  affinity,  that  is  as 
far  as  the  seventh  generation.  But  for  those 
who  are  still  neophytes  it  is  very  often  right 
in  the  first  place  to  teach  them,  and  by  word 
and  example  to  instruct  them,  to  avoid  un- 
lawful things,  and  then  afterwards,  reasonably 
and  faithfully,  to  shut  out  things  that  they  may 
have  done  in  matters  of  this  kind.  For  ac- 
cording to  the  Apostle  who  says,  I  have  fed  you 
with  milk,  not  with  meat  (i  Cor.  iii.  2),  we 
have  allowed  these  indulgences  for  them  only, 
and  not  (as  has  been  said  above)  for  future 
times,  lest  the  good  which  had  been  planted 
so  far  with  a  weak  root  should  be  rooted  up, 
but  that  what  had  been  beirun  should  rather 


no 


EPISTLES    OF   ST.  GREGORY    THE   GREAT. 


be  made  firm,  and  guarded  till  it  reach  per- 
fection. Certainly,  if  in  these  things  we  have 
done  anything  otherwise  than  as  we  ought 
to  have  done,  know  that  it  has  been  done, 
not  of  wantonness,  but  in  commiseration. 
Wherefore,  too,  I  invoke  God  as  my  witness, 
who  knows  the  thoughts  of  all  men,  and  to 
whom  all  things  are  naked  and  open.  For, 
if  I  were  to  destroy  what  those  who  came 
before  me  established,  I  should  be  justly 
convicted  of  being  not  a  builder  but  an  over- 
thrower,  as  testifies  the  voice  of  the  Truth, 
who  says.  Every  kingdom  divided  againsi  itself 
shall  not  s'afid{\A\^e  xi.  17) ;  and  every  science 
and  law  divided  against  itself  shall  be  de- 
stroyed. And  so  it  is  needful  for  us  all  with 
one  accord  to  hold  to  the  appointments  of 
our  holy  Fathers,  doing  nothing  in  conten- 
tion, but,  unanimous  in  every  aim  of  good 
devotion,  to  obey,  the  Lord  helping  us,  the 
divine  and  apostolical  constitutions. 

O  how  good  is  charity,  which  through  love 
exhibits  absent  things  in  an  image  to  one's  self 
as  tliough  they  were  present,  unites  things 
divided,  sets  in  order  things  confused,  asso- 
ciates things  unequal,  consummates  things 
imperfect !  How  rightly  the  excellent  preacher 
calls  it  the  bond  of  perfectness,  since  the  other 
virtues  indeed  produce  perfectness.  but  yet 
charity  so  binds  them  that  they  cannot  now  be 
unloosed  from  the  mind  of  him  that  loves.  This 
being  duly  considered,  in  what  has  been  already 
spoken  of  I  indulged  charitably;  nor  did  I 
give  a  command,  but  advice ;  nor  did  I  deliver 
a  rule  to  be  held  to  by  any  who  should  come 
after,  but  shewed  of  two  dangers  which  might 
be  more  easily  avoided.  If,  then,  in  secular 
affairs  every  one  should  have  his  own  right 
and  his  proper  rank  preserved  to  him,  how 
much  more  in  ecclesiastical  arrangements 
ought  no  confusion  to  be  induced,  lest  discord 
should  find  place  there  whence  the  blessings 
of  peace  ought  to  proceed.  And  this  will 
be  thus  secured,  if  nothing  is  yielded  to 
power,  but  all  to  equity.  On  this  account  our 
heart  rejoices  greatly  with  your  greatness, 
because  we  find  you  so  earnest  in  your  doings 
as  to  have  a  care  for  us,  and  at  pains  to 
enquire  about  such  things  by  questioning  us, 
to  tlie  end  that  such  things  may  acquire  for 
you  not  only  glory  with  men,  but  also  rewards 
of  recompense  with  the  Almighty  Lord. 

But  with  regard  to  vexation  of  bishops, 
about  which  you  wish  to  consult  us,  we  know 
that  the  life  of  prelates  ought  to  be  perturbed 
by  no  excesses,  since  it  is  very  unfit  that  those 
who  are  called  thrones  of  God  should  be 
disturbed  by  any  motion  from  kings  or  sub- 
jects. For,  if  David  who  was  the  most  righ- 
teous of  kings  presumed  not  to  lay  his  hand 


on  Saul  who  was  evidently  already  rejected  of 
God,  how  much  more  should  heed  be  taken  that 
none  lay  the  hand  of  detraction  or  vituperation 
or  indiscreetness  or  dishonour  on  the  Lord's 
Anointed,  or  on  the  preachers  of  holy  Church, 
since  vexation  or  detraction  of  them  touches 
Christ,  in  whose  stead  they  fill  the  office  of 
legates  in  the  Church  !  Hence  all  the  faithful 
should  be  exceedingly  cautious  not  either 
secretly  or  publicly,  by  detractions  or  vitu- 
perations rend  their  bishop,  that  is,  the  Lord's 
Anointed,  considering  that  example  of  Mary 
[i.e.  Miriam],  who  for  speaking  against  Moses 
the  servant  of  God  because  of  the  Ethiopian 
woman  was  punished  with  the  uncleaimess  of 
leprosy  (Num.  xiii.) ;  and  that  of  the  Psalmist, 
2'ouck  not  mine  anointed,  and  do  my  prophets  no 
harm  (Ps.  civ.  15)8.  And  in  the  divine  law 
we  read.  Thou  shall  not  revile  the  gods,  nor 
curse  the  ruler  of  thy  people  (Ex.  xxii.  28). 
Hence  great  care  should  be  taken  by  sub- 
ordinates, whether  clerical  or  lay,  that  they 
dare  not  to  blame  rashly  the  lives  of  their 
bishops  or  superiors,  if  perchance  they  see 
them  do  anything  blameable,  lest  from  their 
position  of  reproving  evil  they  be  sunk  into 
greater  depths  through  the  impulse  of  elation. 
They  are  to  be  admonished  also  that,  when 
they  consider  the  faults  of  their  superiors,  thev 
grow  not  too  bold  against  them.  But  let 
them  so  consider  with  themselves  the  things 
that  are  bad  that,  constrained  by  divine  fear, 
they  refuse  not  to  carry  the  yoke  of  reverence, 
seemg  that  the  things  done  by  bishops  and 
superiors  are  not  to  be  smitten  with  the  sword 
of  the  mouth,  even  when  they  may  seem  to  be 
such  as  may  be  properly  blamed ;  since  we 
are  aware  tliat  it  has  been  laid  down  by  our 
predecessors  and  by  many  other  holy  bishops 
that  sheep  should  not  readily  blame  their 
siiepherds,  or  presume  to  criminate  or  accuse 
them,  because,  when  we  sin  against  our  su- 
periors, we  go  against  His  ordinance  \\\\o  gave 
tiiem  to  us.  Hence  Moses,  when  he  had  learnt 
that  the  people  complained  against  himself 
and  Aaron,  said,  Jhor  ivhat  are  we]  Not 
against  us  is  your  murmuring  but  against  God 
(Ex.  xvi.  8).  Wherefore  subordinates  of  either 
order  are  to  be  admonished  that,  when  they 
observe  the  deeds  of  their  masters,  they  re- 
turn to  their  own  heart,  and  presume  not  in 
upbraidings  of  them,  since  The  disciple  is  no: 
above  his  master,  nor  the  servant  above  his  lord 
(Matth.  X.  24). 

Concerning  doubt  as  to  the  dedications  of 
churches,  about  which  among  other  things  you 
have  wished  to  consult  us,  you  ought  duly  to 
hold  to  this  which  we  have  received  as  handed 

8  Ps.  cv.  15. 


EPISTLE   XVII. 


Ill 


down  to  us  from  those  who  have  gone  before 
us ;  namely,  that,  as  often  as  doubt  is  enter- 
tained as  to  the  baptism  or  confirmation  of 
any  persons,  as  well  as  the  consecration  of 
churches,  and  there  is  no  certain  account  to  be 
given,  either  from  writings  or  witnesses,  as  to 
whether  persons  have  been  baptized  or  con- 
firmed, or  whether  churches  have  been  con- 
secrated, that  such  persons  should  be  bap- 
tized and  confirmed,  and  that  such  churches 
should  be  canonically  dedicated,  lest  such 
doubt  should  become  ruin  to  the  faithful ; 
inasmuch  as  what  does  not  appear  by  certain 
proofs  to  have  been  duly  done  is  not  in  such 
case  done  a  second  time.  This,  divine  grace 
supporting  us,  we  desire  so  to  hold  ;  and  we 
enjoin  it  on  you,  as  you  have  requested,  to 
hold  and  teach  ;  and  we  wish  not  wantonly  to 
break  through,  but  faithfully  to  observe,  what 
has  been  determined  by  holy  Fathers  before 
us.  Wherefore  we  implore  the  mercy  of  our 
Redeemer  to  assist  you  with  His  grace,  and 
give  unto  you  to  carry  into  effect  what  He  has 
granted  you  to  will,  since  in  this  matter  the 
good  gifts  of  retribution  by  so  much  the  more 
accrue  to  us  as  the  zeal  of  labour  is  increased. 


But  we  decree  that  every  one  of  those  who 
have  been  faithfully  taught,  and  already  stand 
ineradicably  i)]anted  with  a  firm  root,  sliall 
observe  his  descent  even  to  the  seventh  gener- 
ation. And  as  long  as  they  know  themselves 
to  be  related  to  each  otlier  by  aftinity,  let  them 
not  presume  to  approach  the  association  of 
this  union  ;  nor  is  it  lawful,  or  shall  be  law- 
fully for  any  Christian  to  marry  a  woman  of 
his  own  kindred  whom  he  has  lived  with  as 
a  wife,  or  whom  he  has  stained  by  any  un- 
lawful pollution  j  since  such  intercourse  is 
incestuous  and  abominable  to  (iod  and  to  all 
good  men.  But  we  read  that  it  has  long  been 
determined  by  holy  Fathers  that  incestuous 
persons  are  not  to  be  reckoned  under  any  title 
of  wedlock.  And  so  we  desire  not  to  be 
blamed  by  you  or  any  other  of  the  faithful 
in  this  matter,  seeing  that  in  our  indulgence 
herein  to  the  nation  of  the  Angli  we  liave 
acted,  not  as  laying  down  a  rule,  but  as  taking 
thought  lest  they  should  leave  imperfect  the 
good  which  they  had  begun,  &c.  9 


9  The  rest  of  this  long  prolix  epistle,  not  being  of  any  peculiar 
inlerest,  has  not  been  translated. 


SELECTIONS 


TRANSLATED    INTO   ENGLISH 


FROM  THE 


HYMNS    AND    HOMILIES 


EPHRAIM    THE    SYRIAN, 


AND  FROM  THE 


DEMONSTRATIONS 

~.  OF  . 

APHRAHAT  THE  PERSIAN  SAGE; 

EDITED,  WITH  AN  INTRODUCTORY  DISSERTATION,   BY 

JOHN    GWYNN,  D.D.,  D.C.L., 

REGIUS  PROFESSOR  OF  DIVINITY  IN  THE  UNIVERSITY  OF  DUBLIN. 


PREFACE. 


In  the  following  selection  from  the  voluminous  writings  of  Ephraim,  the  great  light 
of  the  Syrian  Church  of  the  fourth  century,  I  have  endeavored  to  give  adequate  speci- 
mens of  his  Hymns  and  of  his  Homilies  ;  but  have  not  included  any  part  of  his  Com- 
mentaries on  Holy  Scripture.  These  last  contain  much  that  is  worthy  of  study,  but  would 
not  be  found  attractive  to  the  general  reader  ;  nor  could  they  be  fairly  represented  by 
a  series  of  extracts  such  as  the  limits  of  the  present  volume  would  admit  of. 

The  Hymns  (with  small  exceptions,  presently  to  be  specified),  and  the  Homilies, 
which  I  have  selected,  appear  now  for  the  first  time  in  an  English  version  ;  and  are  trans- 
lated from  Syriac  texts  which  have  come  to  light  within  the  last  fifty  years,  in  the  great 
collection  of  manuscripts  acquired  by  the  British  Museum  by  the  purchase  of  the  library 
of  the  monastery  of  the  Theotokos  in  the  Nitrian  Desert,  in  Egypt. 

To  these  I  have  added  eight  chosen  from  the  twenty-three  Demonstrations,  or  Epistles, 
of  Ephraim's  contemporary  Aphrahat.  These  also  appear  for  the  first  time  in  English,  and 
are  translated  from  a  Syriac  text,  long  lost,  and  lately  recovered  from  the  same  famous 
collection. 

Of  the  Hymns  of  Ephraim,  I  have  placed  the  Nisibene  series  first,  including  forty- 
six  of  the  total  number  (originally  seventy-seven  ;  but  a  few  are  lost).  T!ie  first 
twenty-one,  relating  to  the  history  of  Nisibis  and  of  its  Bishops,  I  have  given  in  full, 
because  of  their  special  interest  and  historic  value.  The  translation  of  these  is  the 
work  of  the  Rev.  Joseph  T.  Sarsfield  Stopford,  B.  A.  (Dublin),  Rector  of  Castle  Combe 
in  the  Diocese  of  Gloucester.  It  follows  the  text  edited  by  Dr.  Bickell  (Leipzig,  1866), 
from  Nitrian  MSS. 

Of  the  Hymns  On  the  Nativity,  which  stand  next  in  order,  the  first  thirteen  have 
already  appeared  in  the  Oxford  "  Library  of  the  Fathers"  (1847),  translated  by  the 
Rev.  J.  B.  Morris,  M.  A.,  from  the  text  printed  in  the  great  Roman  edition,  ^S".  Ephrccmi 
Syri  Opera  Syriaca  (Rome,  1743)-  These  were  all  of  the  series  known  when  that  edition 
was  published ;  but  since  then  six  complete  hymns,  and  some  fragments  of  the 
same  have  been  recovered  from  Nitrian  MSS.  I  have  reprinted  Mr.  Morris's 
version  of  the  thirteen,  with  some  modifications,  and  have  subjoined  the  Nitrian  six, 
rendered  from  the  text  published  by  Professor  Lamy,  of  Louvain,  in  Tom.  II  of  his 
edition  of  Ephraim  (Mechlin,  1889).  These  last,  and  the  series  of  fifteen  Hymns 
For  the  Epiphany  which  follow  them,  have  been  translated  by  the  Rev.  Albert  Edward 
Johnston,  B.  D.  (Dublin),  formerly  Assistant-Lecturer  in  Divinity  in  the  University  of 
Dublin,  and  now  Principal  of  the  Church  Missionary  Society's  College,  Benares.  The 
remaining  series,  of  seven  Hymns  On  the  Faith,  also  called  Tlie  Pearl,  is  borrowed, 
like  the  thirteen  On  the  Nativity,  from  Mr.  Morris's  version. 

I  have  carefully  revised  and  in  parts  rewritten  all  these  translations  of  the  Hymns, 
chiefly  with  a  view  to  bringing  into  some  approach  to  uniformity  the  style  and  method 
of  rendering  of  a  collection  which  thus  includes  the  work  of  three  independent  trans- 
its 


Ik 


ii6  PREFACE. 

lators.  While  very  sensible  of  the  high  merit  of  Mr.  Morris's  work,  and  conscious  that 
by  retouching  and  altering  it  I  may  incur  the  blame  of  presumptuousness,  I  have 
thought  it  expedient  to  tone  down  somewhat  of  the  exceeding  severity  of  his  faithful- 
ness to  his  original,  and  to  remove  some  of  the  harsh  expressions  and  harsher  inver- 
sions which  make  his  version,  valuable  as  it  is  to  the  student,  almost  repulsive,  and 
often  barely  intelligible,  to  the  English  reader.  Of  his  learned  Notes,  I  have  retained 
a  few,  some  of  them  in  a  curtailed  form,  of  those  which  seemed  most  useful  for  the 
illustration  of  the  text. 

The  three  Homilies  of  Ephraim,  which  follow  the  Hymns,  have  been  translated  by 
Mr.  Johnston  from  Professor  Lamy's  text  (as  above,  Tom.  I.,  1889). 

The  selections  from  the  Demonstrations  of  Aphrahat  are  the  work  of  the  same  trans- 
lator, and  follow  the  text  of  Dom  Parisot's  edition,  forming  Tom.  I  of  the  Patrologia  Syriaca 
(Paris,  1894). 

The  versions  of  i\\Q  Homilies  and  oiihe  Demonstrations ,  being  all  the  work  of  one  and 
the  same  hand,  have  called  for  but  few  and  trivial  alterations  from  the  editor.  I  have, 
however,  revised  them  throughout ;  and  am  responsible  for  the  general  accuracy  of  the 
rendering  of  the  originals  in  these,  and  in  the  whole  of  the  selections  now  presented  to 
the  public. 

In  the  Introductory  Dissertation  prefixed  to  the  work,  I  have  drawn  largely  on  the 
materials  supplied  by  the  Prolegomena  of  Dr.  Bickell's  Carmina  Nisibena,  and  of  Pro- 
fessor Lamy's  ^S".  Ephrcemi Hymniet  Sermones,  Tom.  I.  and  Tom.  II.;  and  by  Dr.  Forget's 
Treatise  De  Vita  Aphraatis,  and  the  Preface  of  Dom  Parisot  to  Tom.  I.  of  the  Patrologia 
Syriaca. 

John  Gwynn. 

Trinity  College,  Dublin,  ^ist  March,  1898. 


CONTENTS. 


INTRODUCTORY   DISSERTATION. 

Preliminary 119 

FIRST  PART. 

EPHRAIM     THE     SYRIAN. 

I.  Summary  of  the  authenticated  facts  of  his  life 120 

II.  Materials  for  his  biography. 121 

III.  The  life  as  amplified  by  mediae val  biographers 121 

1.  His  early  years.    121 

2.  Siege  of  Nisibis 123 

3.  Removed  to  Edessa , 123 

4.  Work  as  a  teacher 125 

5.  Journey  to  Egypt  and  sojourn  there 126 

6.  Visit  to  St.  Basil  of  Caesarea 127 

7.  Return  to  Edessa 1 28 

8.  Controversies 1 29 

9.  Persecution  by  Valens 131 

10.  Penitent  sent  to  Ephraim  by  St.  Basil ;  St.  Basil's  death 132 

1 1.  Exertions  in  relief  of  famine 1 33 

12.  His   Testament 133 

13.  Death  and  burial 137 

IV.  Recapitulation  of  authentic  facts  of  life 137 

V.  Historical  criticism  of  mediaeval  amplifications 137 

(i.)  The  miraculous  details 138 

(ii.)  The  demonstrably  incorrect  or  contradictory  statements 138 

1.  Ephraim's  alleged  heathen  parentage 138 

2.  The  first  and  third  sieges  of  Nisibis 139 

3.  Constantius  and  Constans 141 

4.  The  alleged  sojourn  in  Egypt 141 

5.  Interval  between  visit  to  St.  Basil  and  the  persecution  of  Valens 143 

6.  Death  of  St.  Basil  before  that  of  Ephraim ; 143 

VI.  Rectification  of  the  Vatican  text  of  the  Life 144 

1.  Date  of  his  baptism  mistaken 144 

2.  Julian  substituted  for  Valens 144 

VII.  Chronology  of  life  of  Ephraim 144 

VIII.  His  writings ;  their  characteristics 146 

1.  Commentaries 146 

2.  Homilies 147 

3.  Hymns 147 

IX.  The  selections  included  in  the  present  collection 1 50 

X.  Probable  dates  of  his  works    151 

117 


ii8  CONTENTS. 


SECOND  PART. 

APHRAHAT   THE    PERSIAN    SAGE. 

1 .  Name  of  author  of  Demonstrations  long  unknown 152 

2.  Tlieir  subjects  and  arrangement 1 53 

3.  Dates  of  composition 1 53 

4.  Extent  and  limits  of  their  circulation 153 

5.  Ascribed  to  Jacob  of  Nisibis 155 

6.  Re-appearance  of  name  of  Aphrahat 155 

7.  His  Nationality  Persian,  and  probably  heathen 156 

8.  Evidence  that  he  was  a  cleric,  and  a  Bishop 1 57 

9.  His  writings  little  concerned  with  current  controversies 1 58 

10.  Possibly  suspected  of  a  Nestorian  tinge 1 59 

11.  Their  popularity  in  the  Armenian  church ,.  . .    160 

12.  First  printed  in  the  Armenian  version 160 

13.  Discovery  of  the   Post-Syriac  original 161 

14.  Was  Aphrahat  prior  to  Ephraim  ? 161 

1 5.  His  use  of  Holy  Scripture 1 62 

16.  I^iterary  and  theological  Value  of  his  writings 162 


SELECTIONS  FROM  EPHRAIM. 


HYMNS. 


Nisibene  Hymns 165 

On  the  Nativity 221 

For  the  Epiphany 263 

On  the  Faith  ( The  Pearl) 291 

HOMILIES. 

On  our  Lord 305 

On  Admonition  and  Repentance 330 

On  the  Sinful  Woman 336 

SELECTIONS  FROM  APHRAHAT. 

DEMONSTRATIONS. 

I.  Of  Faith 345 

V.   Of  Wars 352 

VI.  Of  Monks 362 

VIII.  Of  the  Resurrection  of  the  Dead. 375 

X.   Of  Pastors 383 

XVII.  Of  Christ  the  Son  of  God. , 387 

XXI.   Of  Persecution .  392 

XXII.   Of  Death  and  the  Latter  Times 402 


INTRODUCTORY   DISSERTATION. 


EPHRAIM  THE  SYRIAN 


APHRAHAT  THE  PERSIAN  SAGE. 


PRELIMINARY. 

The  two  Fathers  of  the  Syrian  Church,  from  whose  writings  the  present  Volume 
presents  a  selection,  are  from  more  than  one  point  of  view  fitly  associated  as  examples 
of  the  leaders  of  Syriac  theological  thought  and  literature.  They  are  the  earliest  Syriac 
authors  of  whom  any  considerable  remains  survive  ;  and  they  both  represent  the  re- 
ligious mind  of  the  Syrian  Church,  but  little  affected  by  influences  from  without,  other 
than  the  all-pervading  influence  of  the  Jewish  and  Christian  Scriptures. 

Syriac  Literature  is,  on  the  whole,  of  derivative  growth.      It  consists  largely  of  ver- 
sions or  adaptations  from  the  Greek.     The  Syriac  language,  in   the  hands  of  those  to 
whom  the  Syriac  Church  owes  the  admirable  version  of  the  Scriptures   known   as  the 
"Peshitto,"  proved  itself  capable  of  reproducing  adequately,  not  only  the  sublime  con- 
ceptions of  God  and  of  man's  relations  to  God  which  belong  to  the  cognate  Hebrew 
of  the  Old  Testament,  but  also — the  wider,  subtler,  and  more  complex  religious  ideas 
for  which  the  writers  of  the  New  Testament  found  their  fit  vehicle  in  the  Greek.     But 
the  Peshitto,  great  as  its  value  must  have  been  to  the  religious  life  of  Syriac-speaking 
Christians,  never  became  to  them  what  Luther's  Bible  has  been   to  Germany,  and  the 
"Authorized"  Bible  of  King   James's  translators  to  England — an   inspiring   force    in 
literature,    not  merely  to  elevate  and  enrich  its  language,  but  to  quicken    it  in  every 
branch.     Syriac  literature  was  indeed  deeply  penetrated  by  the  Syriac   Bible,   but  its 
level   was  never  raised  above  mediocrity.      For  the  most   part  it  is  imitative  not  ori- 
ginal ; — nay,   it  rarely   succeeds  in  assimilating  so  as  to   make  its  own    what  it  has 
borrowed.      The  Syriac  translator,    if  he  worked  on  the  writings  of  a   Greek  divine, 
would  often  paraphrase  or  even  interpolate  ;  if  of  a  Greek  historian,  would  subjoin  a 
:ontinuation  ;  but  he  would  seldom  venture  farther.      Those   who  essayed  independ- 
ent authorship  were  few,     A  home-grown  Syriac  literature  began  with  Ephraim  and 
Vphrahat ;  but  [setting  aside  a  very  small  number  of  the  writers  who  followed]   it  may 
ilmost  be  said  to  have  ended  with  them.     These  two,    and  these  alone,   in   place  of 
)eing  imitators  or  translators,  were  translated  and  imitated  by  the  writers  of  foreign 
lations.      Aphrahat's  literary  lot  was  the  singular  one,  that  his  work  survived  in   an 
ilien  tongue  for  alien  readers,  when  the  original  had  wellnigh  perished  out  of  themem- 

119 


120  EPHRAIM  SYRUS. 


ory  of  his  own  people.  To  Ephraim  pertains  the  high  and  unique  distinction  of 
having  originated — or  at  least  given  its  living  impulse  to — a  new  departure  in  sacred 
literature  ;  and  that,  not  for  his  own  country  merely,  but  for  Christendom.  From  him 
came,  if  not  the  first  idea,  at  all  events  the  first  successful  example,  of  making  song 
an  essential  constituent  of  public  worship,  and  an  exponent  of  theological  teaching  ; 
and  from  him  it  spread  and  prevailed  through  the  Eastern  Churches,  and  affected  even 
those  of  the  West.  To  the  Hymns,  on  which  chiefly  his  fame  rests,  the  Syriac  ritual  in 
all  its  forms  owes  much  of  its  strength  and  richness  ;  and  to  them  is  largely  due  the 
place  which  Hymnody  holds  throughout  the  Church  everywhere.  And  hence  it  has 
come  to  pass  that,  in  the  Church  everywhere,  he  stands  as  the  representative  Syrian 
Father,  as  the  fixed  epithet  appended  to  his  name  attests — "Ephraim  the  Syrian," — 
the  one  Syrian  known  and  reverenced  in  all  Christendom. 

Of  the  two,  it  has  been  usual  of  late  to  reckon  Aphrahat  as  the  elder.  Further 
on,  it  will  be  shown  in  this  Dissertation  that  the  reasons  for  so  reckoning  him  are  in- 
adequate. For  the  present  it  suffices  to  note  that  they  were  contemporaries — both  living 
and  writing  about  the  middle  of  the  fourth  century,  and  that  priority  of  treatment  can- 
not with  confidence  be  claimed  for  either.  On  grounds  of  convenience,  therefore,  we 
may  properly  proceed  to  deal  first  with  Ephraim,  as  being  indisputably  far  the  first  in 
order  of  importance,  of  copiousness,   and  of  celebrity. 


FIRST  PART 

EPHRAIM  THE  SYRIAN. 
I. — Summary  of  the  Authenticated  Facts  of  his  Life. 

All  that  is  known,  on  early  and  trustworthy  evidence,  of  the  person  and  life  of 
Ephraim  may  be  briefly  summed  up.  He  was  born  within  the  Roman  pale,  in  the 
ancient  and  famous  city  of  Nisibis  in  Mesopotamia,  in,  or  before,  the  earliest  days  of 
the  reign  (a. d.  306-337)  of  Constantine  the  Great:  he  was  a  disciple  of  St.  Jacob, 
Bishop  of  that  city,  who  died  a.  d.  338  :  and  he  lived  in  it,  under  Jacob  and  the  three 
Bishops  who  successively  followed  him,  through  three  unsuccessful  sieges  laid  to  it  by 
Sapor,  King  of  Persia,  down  to  its  final  surrender  under  the  terms  of  the  ignominious 
peace  concluded  with  Sapor  by  the  Emperor  Jovian  after  the  defeat  and  death  of  his 
predecessor  Julian  (a.  d.  363).  Nisibis  was  then  abandoned  by  its  Christian  inhabi- 
tants ;  and  Ephraim  finally  settled  at  Edessa,  and  took  up  his  abode  as  a  "  Solitary"" 
in  a  cell  on  the  "Mount  of  Edessa" — a  rocky  hill  close  to  the  city,  where  many 
anchorites  sought  retreat.  Here  he  rose  into  repute  as  a  teacher,  and  a  champion 
against  heresy  ;  and  no  less  as  an  ascetic  and  saint.  The  fame  of  St.  Basil,  metro- 
politan of  Caesarea  in  Cappadocia  (370-379),  drew  him  from  his  solitude  to  visit  that 
great  prelate  and  doctor,  and  from  him  he  received  the  diaconate  ;  but  (though  some 
affirm  that  he  was  advanced  to  the  priesthood)  it  is  agreed  that  he  never  became  a  Bishop. 
He  died  at  an  advanced  age,  in  his  retreat,  in  the  year  373  according  to  most  author- 
ities, but  some  suppose  him  to  have  lived  to  378.  He  was  a  most  copious  writer,  and. 
left  an  immense  quantity  of  writings  of  which  a  large  part  is  extant, — Sermons, 
Commentaries,  and  Hymns.  These  constitute  such  a  body  of  instruction  in  the  sub- 
stance of  Scripture  and  the  faith  of  the  church,  that  they  have  justly  earned  for  him  the 
title  of  malpono,  or  teacher.  And  not  only  have  his  Hymns  done  much  to  shape  the 
ritual  of  the  Syrian  Churches,  in  which  large  portions  of  them  are  embodied,   but   to  his 


I.  HIS  EARLY  YEARS.  121 

Sermons  this  singular  honour  is  paid,  that  lessons  selected  from  them  were  appointed, 
and  are  still  read,  in  the  regular  course  of  public  worship. 

II. — Materials  for  his  Biography. 

Fuller  details,  of  more  or  less  authentic  character,  are  forthcoming  in  many  quar- 
ters. In  Syriac,  we  have  two  Lives,  a  longer  and  a  shorter  ;  but  whether  the  latter  is 
an  abridgment  of  the  former,  or  is  rather  the  nucleus  from  which  the  other  has  been  ex- 
panded, is  questionable.  Of  both  alike,  the  date  and  the  authorship  are  undetermined. 
The  longer  of  the  two  is  entitled,  the  History  \tash  i/ha]  of  the  holy  Mar  Ephraim.  It 
varies  not  a  little  in  the  two  copies  of  it  [the  Vatican  and  the  Parisian]  which  have  been 
edited  ;  *  and  contains  many  things  that  are  not  easily  credible,  and  some  things  that 
are  irreconcilable  with  one  another,  or  with  established  facts.  In  the  main  facts,  how- 
ever, this  History  is  borne  out  by  the  Greek  authorities — the  narrations  of  three  fifth- 
century  historians,  Socrates,  Sozomen  and  Theodoret,  the  brief  notices  of  Jerome,  De 
Viris  lUustrihus  (392),  and  of  Palladius,  in  his  Lausiac  History  (circ.  420)  ci.,  and  (what 
is  of  most  weight)  the  almost  contemporary  biographical  particulars  contained  in  the 
Encomium  pronounced  on  Ephraim  by  Gregory  ofNyssa.  Other  Greek  Lives  are  ex- 
tant ; — one  which  bears  the  name  of  a  writer  coeval  with  Gregory,  Amphilochius  of 
Iconium,  but  is  certainly  by  a  later  hand  ;  one  anonymous,  and  one  ascribed  to  Simeon 
the  Metaphrast,   a  writer  of  the  tenth  century.  "^ 

We  proceed  to  give  an  outline  of  the  contents  of  the  Syriac  History,  adding  to  it 
here  and  there  such  further  noteworthy  details  or  incidents  as  have  reached  us  from  the 
other  sources  indicated.  Further  on,  it  will  be  our  business  to  examine  this  narrative 
and  ascertain  how  far  its  statements  are  in  themselves  credible,  or  attested  by  other 
and  earlier  evidence. 

III. — The  Life,   as  Amplified  by  Medieval  Biographers. 

I.  His  Early  Years. — Ephraim,  according  to  this  biography,  was  a  Syrian  of  Meso- 
potamia, by  birth,  and  by  parentage  on  both  sides.  His  mother  was  of  Amid  (now 
Diarbekr)  a  central  city  of  that  region  ;  his  father  belonged  to  the  older  and  more  famous 
City  of  Nisibis,  not  far  from  Amid  but  near  the  Persian  frontier,  where  he  was  priest  of 
an  idol  named  Abnil  (or  Abizal)  in  the  days  of  Constantine  the  Great  (306-337).  This 
'  idol  was  afterwards  destroyed  by  Jovian  (who  became  Emperor  in  363  after  the  extinc- 
tion of  the  Flavian  dynasty  by  the  death  of  Julian).  In  Nisibis,  then  included  within 
the  Roman  Empire,  Ephraim  was  born.  The  date  of  his  birth  is  not  stated,  but  it 
cannot  have  been  later  than  the  earliest  years  of  Constantine's  reign.  Though  the  son 
of  such  a  father,  he  was  from  his  childhood  preserved,  by  Divine  grace  which  "  chose 
him  like  Jeremiah  from  his  mother's  womb,"  from  all  taint  of  idolatrous  worship  and  its 
attendant  impurities,  to  be,  like  St.  Paul,  a  "chosen  vessel"  to  spread  the  light  of 
truth  and  to  quench  heresy.  The  biographer  records  farther  on,  but  without  fixing 
its  time,  an  intimation  of  his  future  work  which  Ephraim  himself  relates  in  his  "Testa- 
ment" as  belonging  to  the  days  "when  his  mother  carried  him  on  her  bosom."  He 
saw  in  dream  or  vision  a  vine  springing  from  his  mouth,  which  grew  so  high  as  to 
fill  all  that  was  under  the  heavens,  and  produced  clusters  whereon  the  fowls  of  the  air 


'  The  former  in  the  Roman  edition,  Opera  Syr.,  Tom.  Ill,  p.  xxiii ;  the  latter  in  Lamy's  Hymni  ct  Scr- 
moncs,  Tom.  II. 

''  Of  these,  the  one,  which  is  ascribed  to  Amphilochius,  is  perhaps  the  basis  on  which  the  longer  Syriac 
Life  was  constructed. 


122  EPHRAIM  SYRUS. 


fed,  and  which  multiplied  the  more,  the  more  they  were  fed  on.  These  clusters  (the 
Testament  explains)  were  his  Sermons  ;  the  leaves  of  the  vine,   his  Hymns. 

But  his  entrance  into  the  Christian  fold  was  not  to  be  without  hindrance  and  suf- 
fering. His  father,  finding  the  youth  one  day  in  converse  with  some  Christians,  was 
filled  with  anger,  chastised  him  with  cruel  and  almost  fatal  severity,  and  repaired  to 
the  shrine  of  his  god  to  seek  pardon  for  his  son  by  sacrifice  and  prayer.  A  voice  issuing 
from  the  idol  rejected  his  intercession,  warned  him  that  his  son  was  destined  to  be  the 
persecutor  of  his  father's  gods,  and  commanded  his  expulsion  from  home.  The  father 
obeyed  :  the  son  received  the  sentence  with  joy,  and  went  out  from  his  father's  house, 
carrying  nothing  with  him  and  not  knowing  whither  he  went.  His  way  was  divinely  di- 
rected to  the  famous  and  saintly  Bishop,  Jacob  of  Nisibis,  to  whom  he  told  his  story  and 
by  whom  he  was  affectionately  welcomed  and  admitted  into  the  number  of"  Hearers," 
— that  is,  Catechumens  in  the  first  stage  of  preparatory  instruction.  From  the  first  he 
showed  himself  a  diligent  disciple,  in  fasting  and  prayer,  and  in  daily  attendance  on  the 
teaching  of  the  Scriptures.  He  frequented  the  Bishop's  abode,  imitated  his  virtues, 
attracted  his  special  notice,  and  acquired  a  high  place  in  his  love  as  well  as  in  that  of  all 
the  Church. 

A  slanderous  charge,  however,  was  laid  against  him  in  his  youthful  manhood,  M'hich, 
but  for  supernatural  interposition  granted  to  his  prayer,  would  have  ruined  hisgood  name. 
A  damsel  of  noble  birth  had  been  seduced  by  an  official  {Paramonarius,  i.e.,  sacristan, 
or  perhaps  rather,  steward)  of  the  church,  named  likewise  Ephraim.  When  pregnancy 
ensued  and  her  frailty  was  detected,  she  at  the  instance  of  her  paramour  charged  Ephraim 
the  pious  Catechumen  as  being  the  author  of  her  shame.  Her  father  laid  the  matter  be- 
fore the  Bishop,  who  in  much  grief  and  consternation  summoned  his  disciple  to  answer  the 
accusation.  The  youth  received  it  at  first  in  amazed  silence;  but  finally  made  answer, 
' '  Yea,  I  have  sinned  ;  but  I  entreat  thy  Holiness  to  pardon  me. "  Even  after  this  seeming 
acknowledgment  of  guilt,  however,  the  Bishop  was  unconvinced,  and  prayed  earnestly 
that  the  truth  might  be  revealed  to  him  :  but  in  vain, — a  more  signal  clearing  was  in  store 
for  the  humble  and  blameless  youth.  When  the  child  of  sliame  was  born,  and  the  father 
of  the  frail  damsel  required  him  to  undertake  the  charge  of  it,  he  repeated  his  seeming 
confession  of  guilt  to  the  Bishop  ;  he  received  the  infant  into  his  arms  :  he  openly  en- 
tered the  church  carrying  it ;  and  he  besought  the  congregation  with  tears,  saying, 
"Entreat  for  me,  my  brethen,  that  this  sin  be  pardoned  to  me."  After  thus  bearing  for 
some  days  the  burden  of  unmerited  reproach,  he  perceived  the  great  scandal  caused  to 
the  people,  and  began  to  reflect  that  his  meek  acceptance  of  calumny  was  doing  harm. 
On  the  following  Sunday,  therefore,  after  the  Eucharist  had  been  administered,  he  ap- 
proached the  Bishop  in  church  in  presence  of  the  people,  carrying  the  infant  under  his 
mantle,  and  obtained  his  permission  to  enter  the  bema  (not  the  pulpit,  but  the  raised 
sanctuary  where  the  altar  stood).  Before  the  eyes  of  the  astonished  congregation,  he 
produced  the  babe,  held  it  up  in  his  right  hand,  facing  the  altar,  and  cried  aloud,  "Child, 
I  call  on  thee  and  adjure  thee  by  the  living  God,  who  made  heaven  and  earth  and  all 
that  therein  is,  that  thou  confess  and  tell  me  truly,  who  is  thy  father?"  The  infant 
opened  its  mouth  and  said,  "Ephraim  the  paramonarius."  Having  thus  spoken,  it 
died  that  same  hour.  The  people  and  the  Bishop  received  this  miraculous  vindication 
of  the  wrongfully  accused  with  amazement  and  tears;  the  father  of  the  sinful  mother 
fell  on  his  knees  and  cried  for  forgiveness  ;  the  true  partner  of  her  sin  fled  and  was  seen 
in  Nisibis  no  more ;  Satan  was  confounded  ;  and  Ephraim  was  restored  to  more  than 
all  the  favour  and  affection  he  enjoyed  before. 

Not  long  after,  the  young  disciple  received  a  singular  proof  of  the  high  esteem   in 


3-  REMOVAL  TO  EDESSA.  123 

which  he  was  held  by  his  Bishop.  When  summoned  with  the  other  prelates  to  the 
great  Council  of  Nicaea  (a.d,  325),  Jacob  took  Ephraim  with  him  as  his  attendant  or 
secretary,  and  brought  him  into  that  holy  Synod.  It  is  to  be  inferred  that  a  youth  so 
chosen  must  have  shown  early  maturity  and  zeal  for  the  Faith.  His  presence  on  this 
first  great  battlefield  of  the  Church's  war  against  heresy  must  have  given  a  keen  stimulus 
to  his  polemic  activity,  and  influenced  his  subsequent  life  as  a  student  and  teacher  of 
theology. 

2.  Siege  0/ N'isibis. — After  some  years  his  course  of  assiduous  study,  obedience,  and 
devout  piety,  was  rudely  broken  by  the  alarm  of  war.  Soon  after  the  death  of  Constantine 
(a.d.  337),  Sapor,  king  of  Persia  was  moved  to  seize  the  opportunity  offered  by  the  re- 
moval of  the  great  Emperor  and  the  inexperience  of  his  sons,  and  to  attempt  the  recovery 
of  the  provinces  on  the  Tigris  which  had  been  ceded  byNarses  his  predecessor  to  Diocle- 
tian (under  the  treaty  of  a.d.  297),  so  as  to  push  his  border  westward  in  advance  of  the 
line  which  had  for  forty  years  defined  the  eastern  limits  of  the  Roman  Empire.  To 
this  end  it  was  essential  that  he  should  obtain  possession  of  Nisibis, '  the  strength  and 
situation  of  that  city  marking  it  as  a  necessary  safeguard  for  the  frontier  he  sought  to 
attain  ;  and  to  it  accordingly  he  laid  siege  in  great  force.  After  seventy  days'  successful 
resistance,  he  had  recourse  to  a  novel  mode  of  assault  by  which  the  city  was  wellnigh 
overpowered.  The  river  (Mygdonius  ^)  which  flowed  through  it  was  by  his  orders  em- 
banked and  its  waters  intercepted,  and  then  let  loose  so  as  to  bear  with  destructive 
rush  against  the  city  wall.  It  gave  way  ;  and  Sapor  prepared  to  enter  and  take  pos- 
session. To  his  dismay  he  found  his  advance  vigorously  repelled  ;  he  saw  the  breach 
filled  by  a  fresh  wall,  manned  and  equipped  with  engines  of  war.  The  holy  Bishop 
Jacob  and  the  devout  Ephraim,  by  their  unceasing  prayers  within  the  church  and  their 
exhortations,  had  stimulated  the  garrison  and  the  people  to  accomplish  this  work  with 
incredible  rapidity,  and  had  secured  the  divine  blessing  on  its  timely  completion.  But 
a  more  amazing  sight  than  the  newly-built  wall  awaited  Sapor.  On  the  ramparts  there 
appeared  a  Figure  in  royal  apparel  of  radiant  brightness, — the  Emperor  Constantius  in 
outward  semblance  ;  though  he  was  known  to  be  far  off,  in  Antioch.  Sapor  in  blind 
fury  assailed  this  majestic  phantom  with  missiles,  but  soon  desisted  when  he  perceived 
the  futility  of  his  attack.  His  final  discomfiture  was  brought  to  pass  by  Ephraim. 
Having  first  sought  and  obtained  the  Bishop's  sanction,  he  ascended  a  tower  whence 
he  could  view  the  besieging  host,  and  there  he  offered  prayer  to  God  that  He  should 
send  on  them  a  plague  of  gnats  and  mosquitos,  and  show  by  what  puny  agents  Divine 
Power  could  effectually  work  the  ruin  of  its  adversaries.  The  prayer  was  instantly  an- 
swered by  a  cloud  of  these  insects,  tiny  but  irresistible  assailants,  descending  on  the 
Persian  host.  Maddened  by  this  plague,  the  horses  flung  their  riders  ;  the  elephants 
broke  loose  and  trampled  down  the  men  ;  the  camp  was  thrown  into  irretrievable  con- 
fusion ;  a  storm  of  wind,  rain,  and  thunder  (adds  another  chronicler)  enhanced  the 
panic  ;  and  Sapor  was  forced  to  raise  the  siege  and  retire  with  ignominy  and  heavy  loss 
instead  of  success. 

vSoon  after,  the  saintly  Bishop  Jacob  died,  in  the  fulness  of  his  virtues  and  his  fame  ; 
and  Ephraim  in  deep  affliction  conducted  his  funeral. 

3.  Removal  to  Edessa. — Our  biographer  then,  passing  over  the  remaining  years  of 
"onstantius,  goes  on  to  the  accession  of  Julian  (a.d.  361).  The  troubles  of  the  inter- 
vening period  he  assigns  to  the  reign  of  Constans,  whom   (though  he  died  before  his 

1  The  strong  and  ancient  city  .  .  .  which,  since  the  time  of  Lucullus  had  been  deservedly  esteemed  the 
Duhvark  of  the  East.    Gibbon,  Decline  and  Fall,  ch.  xviii. 

2  Now  called  Jaghjagh,— an  affluent  of  the  Khabur  (Chaboras)  which  joins  tlie  Euphrates  at  Circesium. 


124  EPHRAIM  SYRUS. 


brother  Constantius)  he  supposes  to  have  reigned  after  him  and  before  Julian.  He 
records  the  persecutions  suffered  by  the  Christians  under  the  latter,  the  judgment  that 
overtook  him  in  his  defeat  and  death  by  the  hands  of  the  Persians,  the  succession  of 
Jovian,  and  the  treaty  concluded  by  him  vi'ith  Sapor,  under  which  Nisibis  was  surren- 
dered to  Persia  and  emptied  of  its  Christian  inhabitants.  Of  Ephraim  he  tells  us  only 
that  he  raised  his  voice  against  Julian  and  his  persecutions,  and  remained  in  Nisibis 
until  its  surrender,  and  then  retired  to  a  place  called  Beth-Garbaia,"  where  he  had  been 
baptized  at  the  age  of  eighteen  and  had  received  his  first  instruction  in  the  Scriptures 
and  in  psalmody.  Persecution  having  arisen  there  against  the  Church,  he  fled  to  Amid, 
where  he  spent  a  year  ;  and  thence  proceeded  to  Edessa  (now  Urfa),  which  city,  as  soon 
as  he  came  in  sight  of  it,  he  fixed  on  as  his  permanent  and  final  abode.  As  he  was 
about  to  enter  it,  an  incident  occurred  which  nearly  all  the  narratives  of  his  life  relate 
with  variations,  and  which  the  historian  Sozomen  states  to  have  been  recorded  in  one 
of  the  writings  of  Ephraim  himself.  Beside  the  river  Daisan  which  surrounds  the  city, 
he  saw  some  worhen  washing  clothes  in  its  waters.  As  he  stood  and  watched  them, 
one  of  them  fixed  her  eyes  on  him  and  gazed  at  him  so  long  as  to  move  his  anger. 
"Woman,"  he  said,  "art  thou  not  ashamed.'' "  She  answered,  "  It  is  for  thee  to  look  on 
the  ground,  for  from  thence  thou  art ;  but  for  me  it  is  to  look  at  thee,  for  from  thee  was 
I  taken."  He  marvelled  at  the  reply  and  acknowledged  the  woman's  wisdom  ;  and 
left  the  spot  saying  to  himself,  "  If  the  women  of  this  city  are  so  wise,  how  much  more 
exceedingly  wise  must  its  men  be  !  " 

Other  authorities  (including  Ephraim's  contemporary,  Gregory  of  Nyssa,  who  pro- 
fesses to  collect  the  facts  of  his  Encomium  exclusively  from  Ephraim's  own  written 
remains)  give  a  somewhat  different  turn  to  this  story.  According  to  them,  Ephraim  ap- 
proached the  city,  praying  and  expecting  to  meet  at  his  first  entrance  there  some  holy 
and  wise  man  by  whose  converse  he  might  profit.  The  first  person  whom  he  en- 
countered at  tlie  gate  was  a  harlot.  Shocked  and  bitterly  disappointed,  he  eyed  her,  and 
was  passing  on  ;  but  when  he  noticed  that  she  eyed  him,  in  turn,  he  asked  the  meaning 
of  her  bold  gaze.  In  this  version  of  the  incident,  her  answer  was,  "  It  is  meet  and  fit  that 
I  gaze  on  thee,  for  from  thee,  as  man,  I  was  taken  ;  but  look  not  thou  on  me,  but  rather 
on  the  ground  whence  thou  wast  taken."  Ephraim  owned  that  he  had  learned  some- 
thing of  value  even  from  this  outcast  woman  ;  and  praised  God,  who  from  the  mouth  of 
such  an  unlooked-for  teacher,  had  fulfilled  his  desire  for  edification. 

Another  woman  of  Edessa  is  related  by  some  of  these  authorities  to  have  accosted 
the  holy  man,  expecting  that,  even  if  she  failed  to  tempt  him  to  unchastity,  she  might 
at  least  move  him  to  the  sin,  against  which  he  strove  no  less  sedulously  to  guard  him- 
self, of  anger.  He  affected  to  yield  to  her  solicitation  ;  but  when  she  invited  him  to  fix 
on  a  place  of  assignation,  he  proposed  that  it  should  be  in  the  open  and  frequented 
street.  When  she  objected  to  such  shameless  publicity,  he  replied,  "  If  we  are  ashamed 
in  sight  of  men,  how  much  more  ought  we  to  be  ashamed  in  the  sight  of  God,  who 
knows  all  secret  things  and  will  bring  all  to  His  judgment !  "  By  this  reply  the  woman 
was  moved  to  repentance  and  amendment,  and  gave  up  her  sinful  life, — and  finally  (as 
some  add)  retired  from  the  world  into  a  convent. 

In  Edessa,  Ephraim  at  first  earned  a  humble  livelihood  in  the  service  of  a  bath- 
keeper,  while  giving  his  free  time  to  the  task  of  making  the  Scriptures  known  to  the 
heathen  who  then  formed  a  large  part  of  the  population  of  the  city.  But  before  long 
he  M^as  led,  by  the  advice  of  a  monk  whom  he  casually  met,  to  join  himself  to  one  of 

'  Not  elsewhere  named  :  perhaps  we  ought  to  read  Beth-Garme  ;  for  which  see  B.  0.  II.,  De  Monofhy- 

sitis,  s.  V. 


4.  WORK  AS  A  TEACHER.  125 

the  Solitaries  (or  anchorites)  who  dwelt  in  the  caves  of  the  adjacent  "  Mount  of  Edessa" 
(a  rocky  range  of  hills,  now  Nimrud  Dagh).  There  he  passed  his  time  in  prayer, 
fasting,  and  study  of  the  Scriptures. 

But  a  divine  intimation  was  sent  to  call  him  back  from  his  retreat  into  active  life  in 
the  city.  A  vision  came  to  the  Solitary  under  whom  Ephraim  had  placed  himself. 
This  man,  as  he  stood  at  midnight  outside  his  cell  after  prayer  and  psalmody,  saw  an 
angel  descending  from  heaven  and  bearing  in  his  hands  a  great  roll  written  on  both  sides, 
and  heard  him  say  to  them  that  stood  by,  "To  whom  shall  I  give  this  volume  that  is 
in  my  hands?"  They  answered,  "To  Eugenius  ^  the  Solitary  of  the  desert  of  Egypt." 
Again  he  asked,  "  Who  is  worthy  of  it .?  "  They  answered,  "  Julian  the  Solitary. "  The 
Angel  rejoined,  "None  among  men  is  this  day  worthy  of  it,  save  Ephraim  the  Syrian 
of  the  Mount  of  Edessa. " 

He,  to  whom  this  vision  came,  at  first  regarded  it  as  a  delusion  ;  but  he  soon  found 
reason  to  accept  it  as  from  God.  Visiting  Ephraim's  solitary  cell,  he  found  him  engaged 
in  writing  a  commentary  on  the  Book  of  Genesis,  and  was  amazed  at  the  exegetical 
power  shown  in  the  work  of  a  writer  so  untrained.  When  this  was  speedily  followed 
by  a  Commentary  on  Exodus,  the  truth  of  the  vision  became  apparent,  and  the  Solitary 
hastened  to  the  ' '  School  "  of  Edessa  and  showed  the  book  to  ' '  the  doctors  and  priests,  and 
chief  men  of  the  city."  They  were  filled  with  admiration,  and  when  they  learned  that 
Ephraim  of  Nisibis  was  the  author,  and  heard  of  the  vision  by  which  his  merit  was 
revealed,  they  went  at  once  to  seek  him  out  in  his  retreat.  In  his  modesty  he  fled  from 
their  approach  ;  but  a  second  divine  vision  constrained  him  to  return.  In  the  valley 
where  he  had  sought  to  hide,  an  Angel  met  him  and  asked,  "Ephraim,  wherefore  fleest 
thou.''"  He  answered,  "  Lord,  that  I  may  sit  in  silence,  and  escape  from  the  tumult  of 
the  world."  "Look  to  it,"  rejoined  the  Angel,  "that  the  word  be  not  spoken  of  thee, 
Ephraim.  hath  fled  from  me  as  an  heifer  whose  shoulder  hath  drawn  back  from  the  yoke  ' 
(Hos.  iv.  16,  X.  II — quoted  loosely).  Ephraim  pleaded  with  tears,  "  Lord,  I  am  weak 
and  unworthy  ;  "  but  the  Angel  silenced  his  excuses  with  the  Saviour's  words,  No  matt 
lighteth  a  candle  and  putteth  it  under  a  bushel,  but  on  a  candlestick  that  all  may  see  the  light 
(St.  Matth.  V.  5,  St.  Luke,  xi.  '^'^.  Accepting  the  rebuke,  Ephraim  returned  to  Edessa, 
with  much  prayer  for  strength  from  on  high,  to  combat  false  doctrine.  There  he  was 
ill  received,  and  taunted  as  one  who  had  fled  in  hypocritical  affectation  of  reluctance, 
and  was  now  returning  in  vainglorious  quest  of  applause.  This  reproach  he  met  with 
the  meek  reply,  "  Pardon  me,  my  brethren,  for  I  am  a  humble  man  ; "  at  which  they 
cried  out  the  more  against  him,  "Come,  see  the  madman,  the  fool!"  He  held  his 
ground  notwithstanding,  and  taught  many. 

But  this  work  which  his  adversaries  failed  to  put  down,  the  over-zeal  of  an  admirer 
brought  to  a  sudden  close.  One  of  the  recluses  of  the  Mount,  having  occasion  to  visit 
the  city,  saw  him  and  followed  him  crying,  "This  is  the  fan  in  the  Lord's  hand,  where- 
with He  wilt  purge  all  His  floor,  and  the  tares  of  heresy  :  this  is  the  fire  whereof  our 
Lord  said,  /  am  come  to  send  fire  on  the  earth  "  (St.  Matth.  iii.  12,  St.  Luke,  xii.  49). 
Hearing  this,  certain  chief  men  of  the  city,  heretics,  heathens,  and  Jews,  seized  him  and 
drew  him  outside  the  gates,  stoned  him  and  left  him  wellnigh  dead.  Next  morning  he 
fled  back  to  his  cell  on  the  Mount. 

4.    Work  as  a  Teacher. — There,  he  gave  himself  to  the  work  of  refuting  with  his   pen 

'  So  the  Paris  text :  the  Vatican  has  "  Origen."  The  person  meant  is  probably  the  Eugfenius  who  came 
from  Egypt  with  70  disciples  to  Nisibis,  to  introduce  the  ascetic  life  into  that  region,  and  lived  there  from  the 
time  of  the  consecration  of  St.  Jacob  till  the  surrender  in  363.  His  life  is  related  in  the  inedited  MS.  Ad'd. 
12174  (Lives  of  Saints),  of  the  British  Museum. 


126  EPHRAIM  SYRUS. 


the  heresies  and  misbeliefs  of  his  time,  which  he  had  thus  been  hindered  by  violence 
from  combating  in  speech.  Disciples  gathered  round  him,  and  a  school  formed  itself 
under  the  teacher  in  his  retirement.  The  names  are  recorded  by  our  narrator  of 
Zenobius,  Simeon,  Isaac,  Asuna,  and  Julian.  Others  add  those  of  Abraham,  Abba, 
and  Mara.  All  these  are  named  with  favour  in  his  Tesiament  (a  document  of  which  we 
shall  treat  hereafter)  except  Isaac  ;  but  two  others,  Paulinus  and  Aurit  {or  Arnad)  are 
denounced  as  false  to  the  Faith. 

The  biographer  introduces  into  his  narrative  of  this  stage  of  Ephraim's  life  an  ac- 
count of  his  famous  dream  of  the  vine  (above  referred  to),  which  foreshowed  his  future 
fertility  as  a  writer,  as  related  in  his  Tesiament.  It  will  be  given  farther  on,  in  his  own 
words. 

Remote  and  isolated  as  was  his  abode,  the  fame  of  the  illustrious  Basil,  Archbishop 
of  Caesarea  in  Cappadocia,  reached  him  there,  and  moved  in  him  a  desire  to  see  and 
hear  so  great  a  divine.  He  prayed  for  divine  guidance  in  the  matter  ;  and  in  answer 
a  vision  was  sent  to  him.  Before  the  Holy  Table  there  seemed  to  stand  a  pillar  of  fire, 
whereof  the  top  reached  unto  heaven,  and  a  voice  from  heaven  was  heard  to  cry, 
"Such  as  thou  seest  this  pillar  of  fire,  such  is  the  great  Basil." 

5.  Journey  to  Egypt,  and  Sojourn  there. — Thus  encouraged,  Ephraim  set  out  on  his 
journey,  taking  with  him  an  interpreter,  for  he  was  unable  to  speak  Greek.  In  the 
first  instance,  however  (according  to  the  History'),  he  made  his  way,  not  to  Cappa- 
docia, but  to  a  seaport  (not  named  by  the  writer — but  probably  Alexandretta  is  meant) 
where  he  took  ship  for  Egypt.  In  the  voyage  the  ship  encountered  perils,  lirst  in  a 
storm,  and  afterwards  from  a  sea-monster,  but  was  delivered  from  both  by  his  faith, 
which  enabled  him  with  words  of  power  and  the  sign  of  the  cross  to  rebuke  the  winds 
and  waves  into  calm,  and  to  slay  the  monster.  Arrived  in  Egypt,  he  made  his  way  to 
the  city  Antino  (apparently  Antinoe  or  Antinoopolis), '  and  thence  towards  the  famous 
desert  of  Scete,  in  theNitrian  valley — then,  and  still,  the  place  of  many  monasteries.  Here 
he  found  an  unoccupied  cave,  in  which,  as  a  cell,  he  and  his  companion  took  up  their 
abode  for  eight  years.  His  habits  of  life  in  this  retreat — and  (as  it  appears)  at  Edessa 
— were  of  the  most  austere.  His  food  was  barley  bread,  varied  only  by  parched  corn, 
pulse,  or  herbs  ;  his  drink,  water  ;  his  clothing,  squalid  rags.  His  flesh  was  dried  up 
like  a  potsherd,  over  his  bones.  He  is  described  as  being  of  short  stature,  bald,  and 
beardless.  He  never  laughed,  but  was  of  sad  countenance.  Other  authorities,  Gregory 
especially,  dwell  much  and  with  admiration  on  his  profuse  and  perpetual  weeping.^ 

In  this  Egyptian  retreat  he  is  related  to  have  proved  himself  a  victorious  adversary 
against  the  Arians.  On  his  arrival  he  had  sought  out  and  found  a  monk  named  Bishoi, 
to  whom,  because  of  his  special  sanctity,  he  had  been  divinely  directed  before  he  quitted 
Edessa  ;  and  with  him  he  had  sojourned  for  a  week,  communing  with  him  by  means 
of  a  miraculous  gift  which  endowed  each  with  the  language  of  the  other.      By  this  gift 

'  This  city  lay  quite  out  of  the  region  of  the  Nitrian  monasteries.  Possibly  in  the  original  form  of  this 
biography,  the  "  Enaton  "  {i.  c.  the  Ninth  District)  of  Alexandria  was  named  as  the  place  of  Ephraim's  sojourn,. 
and  subsequent  transcribers  changed  the  word  into  Antino. 

'•'  As  represented  by  Gregory,  Ephraim  was  a  very  Democritus  among  saints  : 

"  As  with  all  men  to  breathe  is  a  natural  function  unceasing  in  exercise,  so  with  Ephraim  was  it  to  weep. 
There  was  no  day,  no  night,  no  hour,  no  moment  however  brief,  in  which  his  eyes  were  not  wakeful  and 
filled  with  tears,  while  he  bewailed  the  faults  and  follies,  now  of  his  own  life,  now  of  mankind.  By  groans 
he  made  a  channel  for  the  streams  of  his  eyes  ;  or  rather,  by  the  outflow  of  the  eyes  he  looked  his  groans. 
.  .  .  There  was  no  interval  of  time  between  them,  groans  succeeding  to  tears  and  they  again  to  groans,  as 
in  a  sort  of  circle  ;  so  that  it  was  impossible  to  distinguish  which  made  the  beginning  and  which  was  the 
cause  of  the  other.  Any  one  who  makes  acquaintance  with  his  writings  will  perceive  this  characteristic; 
for  he  will  be  found  larhenting  not  onlv  in  his  treatises  on  penitence,  or  morals,  or  right  conduct,  but  even 
in  his  panegyrics,  in  which  it  is  the  habit  of  most  writers  to  show  an  aspect  of  rejoicing.  But  he  was  every- 
where the  same,  and  abounded  perpetually  in  this  gift  of  compunction." 


6.  VISIT  TO  ST.  BASIL  OF  C^SAREA.  127 


he  was  enabled  to  carry  on  controversy  with  Egyptian  heretics,  many  of  whom  he 
reclaimed  to  orthodoxy.  Over  one  of  these,  an  aged  monk  who  had  been  perverted  to 
heresy  by  the  possession  of  a  demon,  he  exercised  a  further  miraculous  power  for  his 
restoration,  by  casting  out  the  evil  spirit  and  restoring  the  old  man  at  once  to  his  right 
mind  and  to  the  right  faith.  This  gift  of  language,  and  the  intercourse  of  Ephraim  with 
Bishoi,  are  told  only  in  the  Vatican  form  of  the  History,  which  adds  that  he  not  only 
spoke  Egyptian,  but  wrote  discourses  in  that  tongue.  The  other  version  of  it  represents 
him  as  having  learned  to  speak  Egyptian  in  the  ordinary  way.  It  is  to  be  noted  that  the 
name  of  Bishoi  (in  Greek,  Pasoes)  is  known  as  that  of  the  founder  (in  the  fourth  cen- 
tury) of  the  monastery  of  Amba  Bishoi,  still  occupied  by  a  community  of  monks,  in 
the  Nitrian  Desert  ;  and  that  in  those  sequestered  regions  the  tradition  of  Ephraim's 
visit  to  Bishoi  was  lingering  even  within  the  last  century  and  probably  still  lingers.  To 
this  subject  we  shall  have  occasion  to  recur,  further  on.' 

6.  Vtsil  to  St.  Basil  of  Ccesarea. — This  long  sojourn  ended,  he  resumed  his  purpose  of 
visiting  Basil,  and  left  Egypt  for  Caesarea  (which  our  narrator  evidently  supposes  to  be 
a  maritime  city — probably  confusing  it  with  the  Caesarea  which  was  the  metropolis  of 
Palestine).''  He  was  anxious  that  his  first  sight  of  the  great  Archbishop  should  be 
on  the  Feast  of  the  Epiphany,  and  he  succeeded  in  so  timing  his  journey  as  to  arrive 
the  day  before  that  Feast.  On  enquiry,  he  learned  that  Basil  would  take  his  part  in  its 
celebration  in  the  great  church  ;  and  thither  accordingly  on  the  morrow  he  and  his 
interpreter  repaired.  On  the  same  day  (adds  our  historian)  was  the  commemoration 
of  St.  Mamas.  ^  At  first,  when  he  saw  the  great  Prelate  in  gorgeous  vestments  attended 
by  his  trliin  of  richly-robed  clergy,  the  heart  of  the  humble  ascetic  failed  him  :  this  man 
so  surrounded  with  state  and  splendor  could  not  be  (he  thought)  the  pillar  of  fire  revealed 
to  him  in  his  vision.  But  when  Basil  ascended  the  hema  to  preach,  Ephraim,  though 
he  could  understand  little  if  anything  of  the  orator's  eloquence,  was  speedily  brought 
to  another  mind.  As  he  listened  he  saw  the  Holy  Ghost  (in  the  form  of  a  dove,  says 
Gregory,  as  also  the  Vatican  History, — or,  according  to  another  account,*  of  a  tongue 
of  fire),  speaking  from  his  mouth,  (Gregory  says,  hovering  by  his  ear  and  inspiring  his 
words);  and  he  joined  in  the  applause  which  each  period  of  the  oration  drew  from  the 
audience, — so  vehemently  that  while  others  were  content  to  utter  the  cry  of  approval 
{aha)  but  once,  he  reiterated  it  {aha,  aha).  Basil  noticing  this  sent  his  Archdeacon  to 
invite  the  stranger  into  the  Sanctuary  ;  but  the  invitation  was  modestly  declined. 
Another  version  of  the  story  places  this  invitation  before  the  sermon,  attributing  to  Basil 
a  spiritual  insight  which  discerned  the  holy  man's  presence  and  identified  him.  Again 
the  Archdeacon  was  sent  to  summon  him — this  time,  by  name  :  ' '  Come,  my  lord 
Ephraim,  before  the  6e;«a  /  the  Archbishop  bids  thee. "  Amazed  to  find  himself  thus 
discovered,  Ephraim  yielded,  and  praised  God,  saying,  "Great  art  Thou  in  very  truth  ; 
Basil  is  the  pillar  of  fire  ;  through  his  mouth  speaks  the  Holy  Ghost. "  He  begged,  how- 
ever, to  be  excused  from  coming  into  the  Archbishop's  presence  publicly,  and  asked  to 
be  allowed  instead  to  salute  him  privately  in  the  "  Treasury,"  "  after  the  Sacred  Obla- 
tion." Accordingly,  when  "the  Divine  Mysteries"  had  been  completed,  the  Arch- 
bishop's Syncellus  repeated  the  invitation,  saying,  "  Draw  near.  Apostle  of  Christ,  that 
we  may  enjoy  thy  presence."     He  complied,  and  in  his  mean  rags,   silent,  and  with 

'  For  this  monastery,  see  below,  n.  143,  note  '.     For  the  history  of  Pesoes,  see  Palladius,  Hist.  Lausiaca,  XV. 

*  Caesarea,  the  see  of  Basil,  lay  far  from  the  sea,  in  the  heart  of  the  inland  province  of  Cappadocia.  The 
Caesarea  of  the  Acts  of  the  Apostles  (Stratonis),  the  metropolis  of  Palestine,  was  a  seaport. 

3  The  feast  of  St.  Mamas  (a  Cappadocian  martyr)  falls  in  August,  not  in  January.  A  sermon  of  St.  Basil 
for  that  feast  is  extant  (Horn.  XXIII.).  Probably  the  author  of  this  History  knew  that  sermon,  and  was  thus 
led  to  mention  the  commemoration  here,  carelessly  disregarding  the  time  of  year. 

■*  To  the  pseudo-Amphilochius. 


128  EPHRAIM  SYRUS. 


downcast  looks,  stood  before  the  magnificent  Prelate.  Basil  rose  from  his  seat,  received 
him  with  the  kiss  of  brotherhood,  then  bowed  his  head,  and  even  prostrated  himself 
before  the  humble  monk,  greeting  him  as  the  "  Father  of  the  Desert,"  the  foe  of  unclean 
spirits  ;  and  asked  the  purpose  of  his  journey, — "Art  thou  come  to  visit  one  who  is  a 
sinner  ?  The  Lord  reward  thy  labor."  He  then  proceeded  to  give  the  Holy  Eucharist 
to  both  the  strangers.  In  the  interchange  of  speech  (through  the  interpreter)  that  ensued, 
Basil  enquired  how  it  was  that  one  who  spoke  no  Greek  had  followed  his  discourse  with 
such  applause.  When  he  heard,  in  reply,  of  the  visible  manifestation  of  the  Holy  Ghost, 
he  exclaimed,  "  I  would  I  were  Ephraim,  to  be  counted  worthy  by  the  Lord  of  such  a 
boon  !  "  Ephraim  then  entreated  of  him  a  boon  ;  "I  know,  O  holy  man,  that  whatso- 
ever thou  shalt  ask  of  God,  He  will  give  it  thee  :  ask  Him,  therefore,  to  enable  me  to 
speak  Greek. "  Basil  in  reply  disclaimed  such  intercessory  power,  but  proposed  that 
they  should  join  in  prayer  for  the  desired  gift,  reminding  him  of  the  promise,  "  He  will 
fulfil  the  desire  of  them  that  fear  Him  "  (Ps.  cxlv.  19).  They  prayed  accordingly  for  a 
long  space;  and  when  they  had  ceased,  Basil  enquired,  "Why,  my  Lord  Ephraim, 
receivest  thou  not  the  Order  of  Priesthood,  which  befits  thee.''"  "  Because  I  am  a 
sinner,"  answered  Ephraim  (through  the  interpreter).  "I  would  thy  sins  were  mine  !  " 
exclaimed  Basil.  He  then  desired  Ephraim  to  bow  his  head,  laid  his  hand  on  him  and 
recited  over  him  the  Prayer  of  Ordination  to  the  Diaconate,  inviting  him  to  respond. 
Forthwith,  to  the  amazement  of  all,  Ephraim  answered  in  Greek,  with  the  due  form, 
"Save,  and  lift  me  up,  O  God."  And  thenceforth  he  was  able  to  speak  Greek  with 
ease  and  correctness.  He  persisted,  however,  in  declining  the  higher  Order  of  the 
Priesthood  ;  but  his  interpreter  was  admitted  both  Deacon  and  Priest  by  Basil  before 
they  departed.  Their  sojourn  lasted  about  a  fortnight.  Other  writers,  however,  call 
Ephraim  a  Priest ;  and  there  is  a  passage  where  he  himself  seems  to  speak  of  himself, 
as  holding  the  Priesthood  (koh'niyd)  ; '  but  Palladius,  Jerome,  Sozomen,  and  others  of 
the  best-informed  writers,  confirm  our  History.  He  is  in  fact  frequently  styled  Ephraim 
^he  Deacon,  as  if  to  emphasize  the  fact  that  one  so  high  in  repute  never  rose  above  that 
lowly  rank. 

Traces  of  Ephraim's  influence  are  to  be  found  in  two  places  of  Basil's  writings.  It 
can  scarcely  be  doubted  that  he  points  to  Ephraim  when  {De  Spiritu  Sancto,  xxix.  74), 
in  defending  the  familiar  formula  "Glory  to  the  Father  and  to  the  Sonaw^/to  the  Holy 
Ghost," — and  again  {Homil.  in  Hexaem.  ii.  6),  in  explaining  the  action  of  the  Spirit  on 
the  waters  (Genesis  i.  2) — he  appeals  to  the  authority  of  an  unnamed  man  of  great 
knowledge  and  judgment,  "  as  closely  conversant  with  the  knowledge  of  all  that  is 
true,  as  he  is  far  removed  from  worldly  wisdom,"  a  "  Mesopotamian,"  a  "Syrian."' 
From  him  he  says  he  learned — in  the  former  instance,  that  "and"  was  to  be  inserted 
before  the  name  of  the  Holy  Ghost  as  well  as  before  that  of  the  Son  ; — and,  in  the  latter, 
that  the  Spirit  was  not  to  be  conceived  as  being  "carried  upon  "  the  waters  (as  the 
Septuagint  represents)  ;  but  (as  the  Peshitto  more  truly  represents  the  Hebrew),  as 
"  brooding-  upon  "  them,  to  cherish  them  into  life — as  a  bird  on  her  nest.  The  verb 
thus  variously  rendered  is  common  to  the  Hebrew  with  the  cognate  Syriac  ;  and  the 
explanation  of  it  given  by  Basil  is  in  fact  found  in  Ephraim's  extant  Commentary  on  the 
passage  of  Genesis  :  "^  but  he  understands  the  "spirit  "  to  be  the  wind — not  (as  Basil) 
the  Holy  Ghost. 

7.  Return  to  Edessa. — Ephraim's  return  to  Edessa  was  hastened  by  the  tidiiigs  that  in  his 
absence  no  less  than  nine  new  heresies  had  appeared  there.      His  way  thither  lay  through 

'  Paroenesis  xxvi.  11  {Opera  Syr.),  Tom.  III.  p.  467.     The  word,  however,  is  perhaps  not  to  be  taken  literally 
2  Opera  Syriaca,  Tom.  I.,  p.  a 


8.  CONTROVERSIES.  129 


Samosata ;  and  there  he  fell  in  with  a  chief  man  of  the  city,  a  heretic,  who  was  passing 
by  with  a  train  of  attendant  youths.  As  the  holy  man  sat  by  the  wayside  to  eat  bread, 
these  followers  mocked  him,  and  one  of  them  wantonly  smote  him  on  the  cheek.  The 
injury  was  borne  in  meek  silence  ;  but  it  was  speedily  avenged  on  the  smiter,  by  a  viper 
which  came  out  from  under  a  stone  whereon  he  sat,  and  bit  him  so  that  he  died  on  the 
spot.  His  master  and  companions  hastened  after  Ephraim,  and  overtook  him  as  he 
was  begging  his  food  in  a  village  beyond  the  city  which  he  had  just  passed  through. 
At  their  entreaty  he  turned  back  with  them,  and  by  his  prayers  restored  the  dead  youth 
to  life.  The  nobleman  and  his  followers,  seeing  this  miracle,  were  converted  to  the 
•orthodox  faith. 

8.  Controversies. — Arrived  at  Edessa,  he  engaged  at  once  in  the  conflict  against  the 
multiform  heresies  of  the  place,  old  and  new — Manichean  and  Marcionite,  as  well  as 
Arian.  Of  all  the  forms  of  error  he  encountered,  the  one  that  gave  him  most  grief  and 
trouble  was  that  which  had  been  originated  about  the  year  200  by  a  Syrian,  Bardesan.' 
Of  this  heresiarch  he  writes,  in  one  of  his  Nisibene  Hymns  (the  51st  ;  '  not  included  in 
the  following  selection)  : 

I.    I  have  chanced  upon  tares,  my  breth-  With  the  goodly  and  pure  reading 

ren,  .  Of  the  Scriptures  of  truth. 


3.    I  heard  as  I  read  them 

How  he  blasphemes  justice, 
And  grace  her  fellow-worker. 
For  if  the  body  be  not  raised. 
It  were  foul  reproach  for  grace. 
To  have  created  it  unto  corruption  ; 
And  it  were  slander  against  justice. 
To  send  it  unto  destruction. 


That  wear  the  color  of  wheat, 

To  choke  the  good  seed  ; 

Concerning  which  the  husbandmen  are 

commanded, 
Take  them   not  away  nor   root  them 

out  ; 
And  though  the    husbandmen  heeded 

not, 
The  seed  waxed  stronger  than  they, 
Grew  and  multiplied  and  covered  and     4-    This  then  that  I  read  was  grievous 

choked  them.  For  soul  and  for  body  alike  ; 

And  between  these  partners  it  casts 
2.    I  have  chanced    upon  a  book  of  Bar-  The  severance  of  despair. 

daisan,  The  body  it  cuts   off  from  its  resurrec- 

And  I  was  troubled  for  an  hour's  space ;  tion, 

It  tainted  my  pure  ears,  And  the  soul  from  her  comrade. 

And  made  them  a  passage  And  the  loss  which  the  serpent  threw 

For  words  filled  with  blasphemy.  on  us 

I  hastened  to  purge  them  Bardaisan  counts  it  for  gain. 

The  controversy  against  the  disciples  of  this  man  gave  to  the  literary  work  of  Ephra- 
im an  impulse  to  which  his  fame  is  largely  due.  His  polemic  in  the  above  instance 
took,  as  we  see,  the  form  of  a  hymn  ;  and  his  biographer  informs  us  that  it  was  in  this 
controversy  he  first  was  led  to  adopt  hymnody  as  a  vehicle  for  teaching  truth  and  con- 
futing error.  Of  his  hymns  we  possess  some  which  can  be  confidently  assigned  to  an 
sarlier  period — the  first  twenty-one  of  the  Nisibene  collection  (which  are  the  Nisibene 
Hymns  proper),  belonging  to  the  epoch  of  the  third  siege  (a.  d.  350);  but  those  are 
songs  of  triumph  and  thanksgiving,  or  of  personal  eulogy  and  exhortation, — not  of  con- 
:roversy.     The  idea  of  the  controversial  use  of  hymnody  he  borrowed'  (we  are   told) 

*In  Syriac,  Bardaisan  {$on  of  Daisan),  so  called  from  his  birthplace  beside  the  river  above  mentioned, 
Z"  See  Bickell,  Carmina  Nisihena,  p.  loi. 

VOL.  XIII. — 9 


I30  EPHRAIM  SYRUS. 


from  his  adversaries.  It  appears  that  Harmodius,  the  son  of  Bardesan,  had  popularized 
the  false  teaching  of  his  father,  as  embodied  in  a  series  of  a  hundred  and  fifty  hymns, 
(in  profane  rivalry  Vi^ith  the  Psalms  of  David),  by  setting  them  to  attractive  tunes,  which 
caught  the  ear  of  the  multitude,  and  inclined  them  to  receive  his  doctrines.  So  Ephra- 
im  himself  tells  us  (attributing  the  work,  however,  to  Bardesan  solely)  in  his  Homily 
(metrical)  LIIL,  "  Against  Heretics"  (not  included  in  our  selection).  "He  fashioned 
hymns,  and  joined  them  with  tunes  ;  and  composed  psalms,  and  brought  in  moods. 
By  weights  and  measures,  he  portioned  language.  He  blended  for  the  simple  poison 
with  sweetness.  The  sick  will  not  choose  the  food  of  wholesomeness.  He  would 
look  to  David,  that  he  might  be  adorned  with  his  beauty,  and  commended  by  his  like- 
ness.    An  hundred  and  fifty  psalms,  he  likewise  composed.'" 

To  confute  the  heresies  thus  circulated,  Ephraim  borrowed  the  tunes  employed  by 
Harmodius  ;  and  his  hymns,  set  to  these  tunes,  soon  carried  the  day  in  favor  of  ortho- 
doxy, partly  by  the  force  of  their  truth,  partly  by  their  superior  literary  power,  and 
partly  by  the  help  of  a  choir  formed  among  the  nuns  whom  he  employed  to  sing  them, 
morning  and  evening,  in  the  churches.  Thus  the  rival  hymnody  of  heresy  was  super- 
seded, and  the  hymns  of  Ephraim  gained  the  place  they  have  ever  since  held  in  the 
Church,  wherever  Syriac  is  the  ecclesiastical  language, — even  though  U  is  no  longer  the 
vernacular. 

He  celebrated  this  victory  in  the  following  strain  of  triumphant  I'mprecation  : — 

"  Cursed  be  our  trust  [if  it  be]  on  the  Seven  ; '  the  -^Eons  which  Bardaisan  confesses  \ 

Anathema  [be  he]  who  says,  as  he  said  :  that  from  them  descend  the  rain  and  the 
dew  ! 

Anathema  who  affirms,  like  him  :  that  from  them  are  the  showers  and  the  frosts  ! 

Cursed  be  he  who  says,  as  he  said  :  that  from  them  are  the  snow  and  the  ice  1 

[Cursed  be  he  who  affirms,  like  him]  :  that  from  them  are  the  seeds  for  the  husband- 
men I 

Anathema  who  confesses,  as  he  confessed  :  that  from  them  are  the  fruits  for  the 
labourer  ! 

Anathema  who  believes,  like  him  :  that  from  them  are  famine  and  plenty  \ 

Anathema  who  confesses,  as  he  taught  :  that  from  them  are  summer  and  winter ! 

Anathema  be  on  the  man  :  and  on  the  woman  who  thus  speaks  ! 

Anathema  be  on  the  house  :  wherein  it  is  thus  affirmed  ! 

Anathema  his  doctrine  which  rests  :  its  trust  on  the  Sevenfold! 

Cursed  be  he  who  reproaches  his  Creator  :  and  ascribes  dominion  to  the  Seven  ! 

Cursed  be  he  who  reads  the  Scriptures  :  and  becomes  a  gainsayer  of  the  Scriptures  J 

Cursed  be  he  who  reads  the  Prophets  :  and  breaks  the  words  of  the  Prophets  ! 

Cursed  be  he  who  reads  the  Apostles  :  and  abides  not  by  their  words  !  " 

To  this  is  subjoined  a  verse,  the  response  of  Balai  (Ba]a?us)  a  disciple  : — 

"  The  Lord  exalt  thy  horn  :  O  Church  that  art  faithful  ! 

For  the  King,  and  the  King's  son  :  are  established  in  thine  ark.' 

Another  demonstration  of  Ephraim's  zeal  against  heresy,  which  the  compiler  of  the 
^/s/oryjudiciously  omits,  is  (unhappily  for  the  fame  of  both)  attested,  and  with  evident 
approval,  by  Gregory  of  Nyssa. 


» Opera  Syriaca,  Tom.  II.,  p.  554  ,  see  also  Homily  I. 

»  The  Seven  £ons  (or  Beings)  of  Bardesan's  heresy  ;  see  0pp.  Syr.  II.,  p.  550. 


9-  PERSECUTION  BY  VALENS.  131 

Apollinaris,  who  was  his  contemporary,  and  whose  erroneous  teaching  he  held  in 
abhorrence,  had  committed  his  heresies  to  writing  in  two  volumes  which  he  gave  into 
:he  keeping  of  a  woman,  a  follower  of  his  sect.  Ephraim  approached  this  woman  and 
oersuadedherto  lend  him  the  books,  pretending  that  he  agreed  with  the  doctrine  of  their 
author  and  desired  to  use  them  in  controversy  against  its  opponents.  At  her  instance 
le  returned  them  in  a  short  time  ;  but  before  so  doing,  he  treated  them  with  fish-glue 
n  such  fashion  that  the  leaves  of  each  cohered  into  a  solid  mass,  while  to  outward  ap- 
)earance  they  were  unharmed.  Soon  after,  he  challenged  Apollinaris  to  meet  him  in 
I  public  disputation  concerning  the  articles  of  faith  which  the  heretic  had  impugned. 
The  latter  sought  to  decline  the  controversy,  pleading  his  old  age'  and  infirmities  ;  but 
:onsented  to  it, — only  on  condition,  however,  that  he  should  be  allowed  to  read  from 
;hese  volumes  the  statement  and  defence  of  his  tenets  therein  written  by  him.  On 
.hese  terms,  the  disputants  met.  Apollinaris  was  called  on  to  maintain  his  thesis,  and 
lis  writings  were  placed  in  his  hands  ;  but  when  he  went  to  open  the  books,  it  was  in 
vain.  No  part  of  either  volume  would  yield  to  his  fingers  ;  he  was  obliged  to  desist 
md  to  retire,  baffled  and  ashamed  ;  in  such  dismay  as  to  bring  on  an  illness  that  nearly 
proved  fatal. 

Another  incident  of  this  period,  related  in  the  History,  is  a  miracle  (a  genuine  one 

his  time,  if  true)  wrought  by  Ephraim  on  a  paralytic.     Seeing  him  as  he  sat  and  begged 

it  the  door  of  a  church  in   Edessa,  the  holy  man  asked  him:    "Wilt  thou  be  made 

whole.'*"     "Yea,  my  Lord ;  lay  thy  hand  on   me,"  was  the  reply.     With  the  words, 

*  In  the  Name  of  Christ,  arise  and  walk,"  he  was  cured  instantly  ;  and  departed,  glori- 

:'ying  God. 

At  the  end  of  four  years,  messengers  came  to  him  from  Basil,  summoning  him  to 
come  and  receive  consecration  to  the  Episcopate,  for  some  see  unnamed  (to  which,  as 
.Sozomen  relates,  he  had  been  elected ; — Hist.  Eccles.  II.  16).  When  he  learned  their 
errand,  he  feigned  madness,  going  to  and  fro  in  the  streets  in  unseemly  fashion,  in 
motley  garb,  eating  bread  as  he  went  and  letting  his  spittle  run  down.  Thus  he  suc- 
ceeded in  evading  the  undesired  elevation  :  the  messengers,  shocked  at  his  behaviour, 
leturned  without  him,  and  reported  that  they  found  him  a  madman.  "O  hidden  pearl 
of  price  "  (cried  Basil)  "whom  the  world  knows  not !  Ye  are  the  madmen,  and  he 
Ihe  sane." 

The  city  and  the  Mount  of  Edessa  suffered  in  these  days  from  an  invasion  of  the 
-luns,  who  plundered,  murdered,  and  ravished,  without  mercy, — not  even  sparing  the 
<  ells  and  convents.  This  calamity  Ephraim  is  said  to  have  recorded,  in  writings  which 
1  ave  not  reached  us. 

9.  Persecution  by  Valens. — From  another  peril  the  Edessenes  were  saved  by  their 
i  lith  and  constancy.  In  the  days  of  their  Bishop  Barses  (361-378),  the  Arian  Emperor 
'^alens  (364-378),  in  the  course  of  his  persecution  of  the  orthodox,  approached  the  city 
;  nd  summoned  the  inhabitants  to  wait  upon  him  in  his  camp  and  hear  his  pleasure 
1  lere.  They  disregarded  the  command,  and  gathered  into  the  great  Church  of  St. 
'  'homas,^  where  they  and  their  Bishop  continued  unceasingly  in  prayer.      The  historian 

^  The  heretic  Apollinaris  seems  to  have  been  a  younger  man  than  Ephraim,  whom  he  survived  by  some 
>  ears.  Possibly  his  father,  the  elder  Apollinaris,  is  here  intended.  But  he  is  not  recorded  as  having  taught 
1  eresy. 

■^  To  this  church  were  translated  the  bones  of  St.  Thomas  the  Apostle,  from  his  burial  place  in  India,  in 
t  le  time  of  Eulogius  the  successor  of  Barses  (378-387), — as  we  learn  from  Barhebrsus,  Chronicon  Eccles.  I.  21 
(  I.  65  of  Abbeloos  and  Lamy's  edition).  But  the  above  narrative,  as  confirmed  by  Socrates  (IV.  18),  shows 
t  lat  it  had  been  built  and  was  held  in  special  reverence  before  that.  It  is  the  church  at  which  our  History 
1  Faces  the  healing  of  the  paralytic  (above).  Sozomen's  account  (VI.  17)  in  the  main  agrees  ;  also  Theodoret's 
(  V.  17). 


132 


EPHRAIM  SYRUS. 


Socrates,  a  trustworthy  and  early  (fifth  century)  authority,  confirms  our  History  here  ; 
and  explains  that  Valens  had  ordered  their  Church  to  be  surrendered  to  the  Arians,  and 
was  enraged  against  them  for  resisting  his  decree,  and  against  his  Prefect  Modestus  for 
failing  to  carry  it  out.  Valens  then,  finding  them  contumacious,  ordered  one  of  his  gen- 
erals (this  same  Modestus,  according  to  Sozomen,  who  also  relates  the  story)  to  enter  the 
city  and  put  the  people  to  the  sword.  As  Modestus,  who  was  a  humane  man,  sought 
to  persuade  them  to  yield,  he  met  a  woman  leading  her  two  sons  to  the  Church.  He 
strove  to  stop  her,  warning  her  of  the  danger  she  incurred  ;  but  her  reply  was,  "I  hear 
that  they  who  fear  God  are  to  be  slain,  and  I  am  in  haste  to  win  the  crown  with  the 
rest."  "  But  what  of  these  boys  .!*"  he  asked.  "Are  they  thy  sons.?  "  "  They  are,"  she 
answered,  "and  we  pray,  both  I  and  they,  that  we  may  be  made  an  oblation  to  the 
Lord."  Amazed  at  her  resolve,  he  reported  the  matter  to  Valens,  to  convince  him  that 
the  Edessenes  were  prepared  to  die  rather  than  submit.  The  Emperor  was  moved  to 
relent  ;  the  people  and  their  Bishop  and  priests  came  forth  ;  he  heard  their  plea,  was 
ashamed  of  his  cruel  purpose,  pardoned  their  disobedience,  and  departed.  This  well- 
attested  incident  is  to  be  assigned  to  371,  or  to  the  preceding  or  ensuing  year.' 
This  victory  of  faith  was  celebrated  by  Ephraim  in  the  following  verses  : — 


"The  doors  of  her  homes  Edessa 
Left  open  when  she  went  forth 
With  the  pastor  to  the  grave,  to  die, 
And  not  depart  from  her  faith. 
Let  the  city  and  fort  and  building 
And  houses  be  yielded  to  the  king  ; 
Our  goods  and  our  gold  let  us  leave  ; 
So  we  part  not  from  our  faith  ! 
Edessa  is  full  of  chastity, 
Full  of  prudence  and  understanding. 


She  is  clad  in  discernment  of  soul  ; 
Faith  is  the  girdle  of  her  loins  ; 
Truth  her  armour  all-prevailing  ; 
Love  her  crown,  all-exalting. 
Christ  bless  them  that  dwell  in  her, 
Edessa,  whose  name  is  His  glory. 
And    the   name   of    her   champion 

beauty  ! 
City  that  is  lady  over  her  fellows, 
City  that  is  the  shadow^ 
Of  the  Jerusalem  in  heaven  !  " 


her 


After  all  was  thus  restored  to  peace  and  orthodoxy,  Ephraim  withdrew  to  his  retreat 
on  the  Mount,  which  he  is  not  recorded  to  have  again  quitted,  save  on  one  occasion, 
to  be  presently  related. 

ID.  Penitent  sent  to  Ephraim  hy  Basil :  Basil's  Death. — The  death  of  Basil  (at  the  end 
of  378)  is  said  by  our  author  to  have  caused  great  grief  to  Ephraim,  and  to  have  been 
lamented  by  him  in  hymns.  But  (as  will  be  shown  below)  this  is  hardly  possible,  even 
if  the  latest  date  for  Ephraim's  death  be  accepted. 

Another  miraculous  incident  connected  with  Ephraim's  biography,  belongs  to  the 
year  of  Basil's  death.  A  woman  of  high  rank,  but  of  evil  life,  in  Caesarea,  being  moved 
to  penitence,  wrote  on  a  paper  a  full  confession  of  her  sins,  and  gave  it  to  Basil,  who 
at  her  entreaty  laid  it  with  prayer  before  the  Lord.  Her  repentance  and  his  intercession 
prevailed  so  far,  that  the  record  of  all  her  guilt  disappeared  from  the  paper,  save  of 
one  sin,  more  heinous  than  the  rest.  Disappointed  thus  of  her  hope  of  full  pardon,  she 
had  recourse  again  to  Basil,  supplicating  that  this  sin  too  might  be  wiped  out.  He 
encouraged  her  to  persevere  in  prayer,  and  advised  her  to  repair  to  the  Mount  of  Edessa, 
to  Ephraim,  and  through  him  obtain  her  desire.  To  Ephraim  accordingly  she  made 
her  way,  and  cried  to  him,  saying,  "  Have  pity  on  me,  thou  holy  one  of  God."  When 
he  heard  Basil's  advice  and  her  petition,  he  disavowed  all  such  power  to  prevail  with 


3  Baronius,  Aiinalcs,  IV.  p.  308.    The  Vatican  Life  reads  Julian  for  Valeiism  this  narrative,  thus  introduc- 
ing inexpHcable  perplexity  into  the  chronology.    JuHan  died  before  Ephraim  became  a  resident  of  Edessa. 


HIS  TESTAMENT.  133 


God  as  Basil  had  ascribed  to  him,  and  advised  her  rather  to  hasten  back  and  obtain  her 
Archbishop's  farther  intercession.  She  returned  accordingly  to  Caesarea  ;  but,  as  it 
seemed,  too  late  :  Basil  had  died  before  her  arrival,  and  she  met  his  corpse  as  it  was 
carried  to  burial.  In  despair,  she  prostrated  herself  in  the  dust,  proclaimed  her  story 
to  all  that  stood  by,  and  upbraided  the  dead  saint,  "Woe  is  me,  servant  of  God  !  why 
didst  thou  send  me  far  away  that  I  should  return  too  late  and  meet  thee  borne  to  the 
g-rave  !  The  Lord  judge  betwixt  me  and  thee,  who  hast  sent  me  to  another,  when  thyself 
couldst  have  absolved  me  !  "  One  of  the  attendant  clergy,  desiring  to  learn  what  was 
the  sin  for  which  pardon  was  so  hard  to  win,  took  from  her  the  paper  she  held,  and 
opening  found  it  blank.  The  last  and  deadliest  of  her  list  had  vanished  like  the  rest  : 
and  "thus,  by  the  prayers  of  Basil  and  of  Ephraim,  and  by  the  woman's  faith  and 
perseverance,  her  sins  were  all  of  them  blotted  out." 

'After  this  occurrence,  the  History  places  the  following  narrative  of  Ephraim's  last 
ntervention  in  earthly  concerns.  It  is  related  likewise  by  Palladius  (Ephraim's  younger 
:ontemporary)  and  by  Sozomen. 

1 1.  Exertions  in  Relief  of  Famine. — In  a  season  of  severe  famine,  he  ascertained  that 
jrain  was  being  hoarded  in  the  stores  of  certain  persons  who  gave  nothing  to  the 
itarving  poor.  When  he  rebuked  their  inhumanity,  they  excused  themselves  on  the 
)lea  that  none  was  to  be  found  of  such  probity  as  to  guarantee  fairness  and  honesty  in 
he  distribution  of  relief.  Ephraim  at  once  offered  his  services,  and  was  accepted  as 
heir  agent  throughout  the  famine  season,  to  dispense  large  sums  as  the  treasurer  and 

steward  of  their  bounty.  Among  other  things,  he  provided  three  hundred  letters, 
)artly  for  removing  the  sick  to  stations  where  they  were  duly  tended,  partly  for  carrying 
he  dead  for  interment.  A  body  of  helpers  worked  with  him  in  administering  relief, 
and  their  care  extended  not  merely  through  the  city,  but  to  the  country  and  villages 
adjacent.  The  year  of  dearth  ended,  a  year  of  plenty  ensued  ;  Ephraim  retired  to 
liis  cell, — this  time  to  leave  it  no  more.  He  died  a  month  after  the  close  of  the 
charitable  labours.  Of  them  his  biographer,  following  for  once  the  better  instinct 
"vhich  recognizes  higher  worth  in  services  of  love  than  in  ascetic  practices  or  in  miraculous 
i)retensions,  writes  thus  : — "God  gave  him  this  occasion  that  therein  he  might  win  the 
I  rown  in  the  close  of  his  life." 

12.  His  Testament. — In  his  Testament,  which  professes  to  have  been  composed  in 
immediate  anticipation  of  his  end,  he  laid  on  his  disciples  a  solemn  charge  that  his  body 
,'  hould  be  buried  humbly,  covered  with  no  garment  save  his  tunic  {cotheno).  Gregory 
nf  Nyssa  adds  that  a  rich  friend  who,  though  informed  of  his  prohibition,  had  provided 
lieforehand  for  this  purpose  a  costly  robe,  was  punished  by  the  possession  of  an  evil 
;  pirit,  which  tormented  him  until,  on  his  confession,  the  dying  saint  relieved  him,  casting 
"ut  the  demon  by  prayer  and  laying  on  of  hands. 

From  the  extant  Syriac  of  this  document  *  (which  is  metrical),  the  following  have 
'  leen  selected  as  the  most  striking  verses  : 

"  I  Ephraim  am  at  point  to  die  :  and  I  write  my  testament ; 
That  I  may  leave  for  all  men  a  memorial  :  of  whatsoever  is  mine. 
That  though  it  be  [but]  for  my  words  :  they  that  know  me  may  remember  me. 
Woe  is  me,  for  my  times  are  ended  :  and  the  length  of  my  years  is  fulfilled  ; 
The  spinning  for  me  is  shortened  :  the  thread  is  nigh  unto  cutting  ; 
The  oil  fails  in  the  lamp  :  my  days  are  spent,  yea,  mine  hours  ; 


4  Printed  in  Overbeck's  Ephrxmi  S.  Opera  Sclccfa,  p.  T37  ;  also  in  the  (Roman)  Opera  Gra:ca,  at  end  of  Tom. 
•  U  p.  395- 


134  EPHRAIM  SYRUS. 


The  hireling  has  finished  his  year  :  and  the  sojourner  has  fulfilled  his  season. 
Around  me  are  the  summoners  :  on  this  side  and  that  are  they  that  lead  me  away, 
I  cry  aloud,  [but]  none  hears  me  :  and  I  complain,  [but]  none  delivers. 

"  Woe  to  thee,    Ephraim,  for  the  judgment:  when  thou  shall  stand  before  the  Son's 
judgment-seat, 
And  around  thee  they  that  know  thee  :  on  the  right  hand  and  the  left, 
Lo  !  there  shalt  thou  be  confounded  :  woe  to  him  who  is  put  to  shame  there  ! 
Jesu,  do  Thou  judge  Ephraim  :  nor  give  his  judgment  to  another  ; 
For  whoso  has  God  for  his  Judge  :  he  finds  mercy  in  judgment ; 
For  I  have  heard  from  the  wise  :  yea,  I  have  heard  from  men  of  knowledge, 
That  whoso  sees  the  face  of  the  King  :  though  he  has  offended,  he  shall  not  die. 


"  By  him  who  came  down  on  Mount  Sinai  :  and  by  him  who  spake  on  the  rock. 
By  that  Mouth  which  spake  the  ''Eli"  :  ^  and  made  the  bowels  of  creation  tremble, 
By  him  who  was  sold  in  Judah  :  and  by  him  who  was  scourged  in  Jerusalem, 
By  the   Might  which  was  smitten  on  the  cheek  :  and  by  the  Glory  which   endured 

spitting. 
By  the  threefold  Names  of  fire  :  and  by  the  one  Assent  and  will, 

I  have  not  rebelled  against  the  Church  :  nor  against  the  might  of  God.  \ 

If  in  my  thought  I  have  magnified  the  Father  :  above  the  Son,  let  Him  have  no  mercy 

on  me  ! 
And  if  I  have  accounted  the  Holy  Spirit  less  :  than  God,  let  mine  eyes  be  darkened  ! 
If  as  I  have  said,  I  confessed  not  :  let  me  go  into  outer  darkness  ! 
And  if  I  speak  in  hypocrisy  :  let  me  burn  with  the  wicked  in  fire ! 


"  I  adjure  you  my  disciples  :  with  adjurations  that  may  not  be  loosed, 
That  my  words  be  not  set  aside:  that  ye  loose  not  my  commandments. 
Whoso  lays  me  beneath  the  altar  :  he  shall  not  see  the  Altar  of  heaven  ; 
For  it  is  not  meet  that  foul  stench  :  should  be  laid  in  the  Holy  Place  ; 
Whoso  has  laid  me  within  the  temple  :  he  shall  not  see  the  temple  of  the  Kingdom. 


"  Take  nought  from  me  as  memorial  :  "  my  beloved,  my  brothers,  my  sons. 
For  as  much  as  ye  have  a  memorial  :  that  which  ye  have  heard  of  Jesus. 
For  if  ye  take  aught  from  Ephraim  :  into  reproach  will  Ephraim  come  ; 
For  He,  my  Lord,  will  say  unto  me  :   'More  than  in  Me  they  have  trusted  in  thee, 
For  if  they  had  relied  on  Me  :  they  had  not  sought  a  memorial  from  thee.' 

"  Lay  me  not  with  the  martyrs  :  for  I  am  a  sinner  and  unworthy. 
And  because  of  my  un worthiness  I  fear  :  to  be  brought  beside  their  bones  ; 
For  if  stubble  comes  near  to  fire  :  it  will  scorch  it,  yea,  devour  it. 
It  is  not  that  I  hate  their  neigbourhood  :  because  of  mine  unworthiness.  I  fear  it. 


"  Whoso  carries  me  on  his  fingers  :  may  his  hands  be  leprous  as  Gehazi  ! 

*  St.  Matth.  xxvii.  46.  6  ,-^  _  ^g  ^^  relic. 


12.  HIS  TESTAMENT.  135 


'"'On  your  shoulders  carry  me  :  and  in  haste  conduct  me  [to  the  grave], 
And  as  a  mean  man  bury  me  :  for  I  have  worn  out  my  days  in  sadness. 
Why  glorify  ye  me,  O  men  :  who  before  our  Lord  am  ashamed  ? 
And  why  give  ye  me  [the  name  of]  '  Blessed'  :  who  am  disclosed  in  my  works? 
Should  one  show  you  my  transgressions  :  ye  would  all  of  you  spit  in  my  face. 
For  if  the  stench  of  the  sinner  :  could  strike  one  that  stood  by  him, 
Ye  would  all  of  you  flee  away  :  from  the  loathsome  stench  of  Ephraim. 

"  Whoso  lays  with  me  a  pall  :  may  he  go  forth  into  outer  darkness  ! 
And  whoso  has  laid  with  me  a  shroud  :  may  he  be  cast  into  Gehenna  of  fire  ! 
In  my  coat  and  cowl  shall  ye  bury  me:  for  ornament  beseems  not  the  hateful, 
Nor  does  praise  profit  the  dead  :  who  is  laid  and  cast  into  the  tomb. 


"  Arise,  my  brethren  of  Edessa  :  my  lords  and  my  sons  and  my  fathers  ! 
Bring  whatsoever  ye  have  vowed  :  to  lay  along  with  your  brother, 
Bring  and  set  it  before  me  :  whatsoever  ye  my  brethren  have  vowed. 
While  I  have  yet  a  little  memory  :  let  me  set  on  it  a  price  ; 

And  let  there  be  bought  pure  vessels  :  and  let  there  be  hired  workmen  therewith, 
And  distribution  be  made  among  the  poor  :  the  needy  and  them  that  are  in  want, 

"  Blessed  is  the  city  wherein  ye  dwell  :  Edessa,  mother  of  the  wise, 
Which  from  the  living  mouth  of  the  Son  :    was  blessed  by  His  Disciple.'' 
This  blessing  shall  abide  in  her  :  until  the  Holy  One  shall  be  revealed. 

'*'  Whoso  withholds  from  me  aught  that  he  has  vowed  :  shall  die  the  death  of  Ananias, 
Who  sought  to  deceive  the  Apostles  :  and  was  stretched  [dead]  before  their  feet. 

^'  Whoso  carries  before  me  a  taper  :  may  his  fire  be  kindled  beside  him  ! 
For  to  what  end  avails  fire  :  for  him  whose  fire  is  from  himself  .■' 
For  when  the  visible  fire  is  kindled  :  in  it  is  consumed  the  secret  fire. 
Sufficient  for  me  is  the  pain  without  :  add  ye  not  to  me  that  which  is  within. 

"  Lay  me  not  with  sweet  spices  :  for  this  honour  avails  me  not  ; 
Nor  yet  incense  and  perfumes  :  for  the  honour  benefits  me  not. 
Burn  sweet  spices  in  the  Holy  Place  :  and  me,  even  me,  conduct  to  the  grave  with 

prayer. 
Give  ye  incense  to  God  :  and  over  me  send  up  hymns. 
Instead  of  perfumes  of  spices  :   in  prayer  make  remembrance  of  me. 
What  can  goodly  odour  profit  :  to  the  dead  who  cannot  perceive  it  ? 
Bring  them  in  and  burn  them  in  the  Holy  Place  :  that  they  which  enter  in  may  smell 

the  savour. 
Wrap  thou  not  the  fetid  dung  :  in  silk  that  profits  it  not. 
Cast  it  down  upon  the  dunghill :  for  it  cannot  perceive  honour  [done  to  it]. 


■"  The  allusion  is  to  the  legend  that  Abgar,  King  of  Edessa,  hearing  the  fame  of  the  Lord  Jesus,  sent  a  let- 
ter inviting  him  to  his  city,  and  received  in  reply  a  letter  from  Him  conveying  His  blessing,  and  a  promise 
to  send  a  disciple  to  teach  him  and  his  people.  This  promise  was  afterwards  fulfilled  by  the  mission  of 
Thaddeus  (Addae)  to  Edessa.    (Eusebius,  Hist.  Eccles.  I.  13.) 


136  EPHRAIM  SYRUS. 


'*  Lay  me  not  in  your  sepulchres  :  for  your  magnificence  profits  me  not  ; 
For  I  have  a  covenant  with  God  :  that  I  shall  be  buried  with  strangers. 
I  am  a  stranger,  as  they  were  :   with  them,  O  my  brethren,  lay  me  ! 
For  every  bird  loves  its  kind  :  and  man  loves  him  that  is  like  himself. 
In  the  cemetery  lay  me  :  where  are  the  broken  of  heart, 
That  when  the  Son  of  God  comes  :  He  may  embrace  me  '  and  raise  me  among  them. " 

[After  blessing  by  name  the  five  faithful  disciples  above  mentioned  (page  126),  he 
leaves  an  anathema  on  the  two,  Paulinus  and  Urit,  who  had  erred  from  the  faith  ;  and 
against] 

"  Arians  and  Anomoeans  :  Cathari  and  those  of  the  Serpent, ° 
IMarcionites  and  IManichoeans  :  Bardesanites  and  Kukites, 
Paulites  and  Vitalianites  :  Sabbatarians  and  Borborites, 
With  all  the  other  doctrines  :  of  superstitions  that  are  unseemly. " 

[The  dying  Saint  recalls  in  the  following  lines  the  vision  of  his  childhood,  and  praises. 
God  for  its  fulfilment.] 

"  I  swear  by  your  lives  I  lie  not  :  in  this  thing  that  I  tell. 
For  when  I  was  a  little  child  :  and  lay  in  my  mother's  bosom, 
I  saw  (I  was  as  in  a  dream)  :  a  thing  which  has  come  to  pass  in  truth. 
There  grew  a  vine-shoot  on  my  tongue  :  and  increased  and  reached  unto  heaven, 
And  it  yielded  fruit  without  measure  :  leaves  likewise  without  number. 
It  spread,  it  stretched  wide,  it  bore  fruit  :  all  creation  drew  near, 
And  the  more  they  were  that  gathered  :  the  more  its  clusters  abounded. 
These  clusters  were  the  Homilies  ;  and  these  leaves  the  Hymns. 
God  was  the  giver  of  them  :  glory  to  Him  for  His  grace  ! 
For  He  gave  to  me  of  His  good  pleasure :  from  the  storehouse  of  His  treasures." 

This  farewell  strain  has  no  doubt  suffered  interpolation,  but  the  main  part  of  what 
is  above  translated  is  confirmed  as  genuine  by  the  references  to  it  of  Gregory,  who  had 
undoubtedly  read  it  in  a  Greek  version.'  As  it  has  reached  us,  it  ends  with  a  narrative, 
which  at  most  can  only  claim  to  be  an  appendix  added  by  a  disciple,  of  the  lamenta- 
tions uttered  at  his  deathbed  by  a  maiden  named  Lamprotate,  daughter  of  a  man  of 
rank  in  Edessa,  who  entreated  permission  to  make  a  tomb  for  him  and  another  at  his 
feet  for  herself.  The  narrative  concludes  with  his  consent  to  this  petition,  his  parting 
commands  to  her,  and  her  promise  of  obedience. 

His  body  was  followed  to  the  grave  by  all  the  people  of  the  city  and  neighborhood, 
and  by  the  Bishops,  priests,  and  deacons  of  the  province,  with  the  monks,  whether 
"anchorites,  stylites,  or  coenobites  " — solitary,  or  living  in  communities.  It  was  laid 
(as  he  had  desired)  in  the  strangers'  burial-ground  ;  but  not  long  after,  the  citizens  re- 
moved it  thence,  and  made  a  grave  for  him,  deacon  as  he  was,  among  those  of  their 
Bishops, — probably  in  the  monastery  (now  belonging  to  the  Armenians)  of  St,  Sergius 


**  The  Greek  version  has  "  may  heal."  The  Syriac  may  be  brought  to  agree  with  this,  by  changing  /  into 
r  in  the  verb  used. 

9  The  sect  of  Ophites. 

'  The  Greek  version  that  has  reached  us  is  paraphrastic,  and  interpolated  ;  but  on  the  whole  represents 
the  original  with  no  great  divergence.  See  Opera  Grcvca,  Tom.  II.,  p.  230  ;  Ephraim  Syr.  Grace,  p.  365  (Oxford 
edition). 


V.  HISTORICAL  CRITICISM  OF  MEDIEVAL  AMPLIFICATIONS.   137 


on  the  Mount  of  Edessa,  where  his  tomb  is  shown  to  this  day,  as  we  learn  from  the 
Reise  in  Syr.  u  Mesopot.  of  Dr.  Sachau  (p.  202). 

13.  Death  and  Burial. — His  death  occurred  in  Haziran  (June),  on  the  15th  according- 
to  our  History  (Vat.),  but  other  authorities  differ,  assigning  it  to  the  9th,  i8th,  or  19th. 
The  shorter  Syriac  Z//e  gives  the  year  as  372, — thus  contradicting  the  History  \v\\\z\\. 
represents  him  as  living  in  the  year  of  Basil's  death  (378). 

Even  in  the  time  of  Gregory  of  Nyssa,  an  annual  commemoration  of  Ephraim  had 
become  customary  in  the  Church,  which  gave  occasion  for  the  Encomium  above  re- 
ferred to.  In  the  East,  it  was  held  on  the  28th  of  January  ;  but  in  the  Roman  Martyr- 
ology  his  name  is  recorded  on  the  ist  of  February. 

IV. — Recapitulation  of  Authentic  Facts  of  Life. 

The  Life,  whence  the  above  narrative  is  mainly  derived,  though  evidently  put  into 
its  present  form  by  compilers  many  generations  later  than  the  time  of  Ephraim,  is  in 
its  leading  outlines  to  be  accepted  as  historically  trustworthy,  though  it  has  no  doubt 
been  largely  amplified  by  the  incorporation  of  exaggerated  or  fictitious  details.  Of  its 
essential  points,  not  a  few  are  confirmed  by  his  own  writings  ;  and  many  more  (as  has 
been  said  above,  p.  121),  by  evidence  of  hardly  later  date, — especially  by  the  Encomiuyn 
of  Gregory  of  Nyssa  (d.  395),  who  assures  us  that  he  derives  his  account  from  Ephraim's 
written  statements  and  from  no  other  source.^  This  Father,  as  being  brother  of  Basil 
with  whom  Ephraim  was  so  closely  associated  in  his  later  life,  may  well  have  known 
personally  the  man  of  whom  he  wrote,  and  was  at  least  in  a  position  to  collect  and 
verify  with  discrimination  the  facts  of  his  life.  Further,  the  general  historical  frame- 
work of  the  biography  is  sufficiently  attested  as  correct  by  the  contemporary  secular 
historians,  non-Christian  as  well  as  Christian — notably  (as  will  appear  farther  on),  as 
regards  the  siege  of  Nisibis,  by  one  whom  Ephraim  most  abhorred,  the  Emperor 
Julian. 

It  may  be  briefly  affirmed  that  the  external  independent  evidence  covers  all  the  facts 
included  in  the  summary  given  above  (pp.  120,  121),  at  the  opening  of  this  Section.  It 
extends  farther  to  many  incidents  related  in  the  Life, — such  as  the  attempt  of  Sapor  to 
take  Nisibis  by  turning  the  river  against  its  walls,  Ephraim's  encounter  with  the  woman 
who  met  him  as  he  entered  Edessa  and  her  retort  to  his  rebuke,  his  borrowing  the 
music  of  the  heretic  in  order  to  popularize  the  orthodox  teaching  of  his  own  hymns,  the 
call  to  the  Episcopate  and  his  evasion  of  it,  the  constancy  of  the  faith  of  the  Edessenes 
when  threatened  by  the  persecutor  Valens,  the  famine  and  the  work  of  relief  organized 
by  Ephraim  in  the  last  year  of  his  life  ;  also  to  a  few  of  the  details  which  belong  to  or 
verge  on  the  supernatural, — the  dream  of  the  vine-shoot  which  foreshadowed  his  literary 
fertility,  the  vision  of  the  Angel  with  the  book  who  appeared  to  his  brother-anchorite, 
and  that  of  the  dove,  which  he  himself  seemed  to  see,  inspiring  the  discourses  of  Basil. 
In  these  facts,  greater  and  smaller  taken  together,  we  have  sufficient  data  for  the  de- 
rivation of  the  main  outlines  of  his  life  and  the  leading  features  of  his  character. 

V. — Historical  Criticism  of  MEDLf;vAL  Amplifications. 

But  along  with  the  genuine  and  trustworthy  matter,  the  compiler  has  embodied  much 
that  is  unattested  and  in  many  cases  inherently  improbable,  and  even  some  things  that 
are  demonstrably  untrue. 

'2  There  is  no  ground  for  supposing  that  Gregory  could  read  Syriac.  It  follows  therefore  that  some  of 
Ephraim's  writings  must  have  been  at  a  very  early  date  translated  into  Greek  ;  and  that  one  of  these  was 
the  Testament  which  Gregory  refers  to  no  less'than  five  times  in  the  Encominni. 


138  EPHRAIM  SYRUS. 


i.  The  Miraculous  Details. — To  the  category  of  the  improbable — the  fiction  of 
hagiology  or  the  growth  of  myth — belong  the  miracles  so  freely  ascribed  to  Eph- 
raim  and  the  miraculous  events  represented  as  attending  on  his  career.  It  is  note- 
worthy that  Ephraim  himself,  though  no  doubt  he  believed  that  he  was  the  recipient 
of  Divine  intimations  in  dream  or  vision,  never  lays  claim  to  supernatural  powers. 
Nor  does  Gregory  in  the  Encomium  attribute  to  him  any  such — except  in  the  case  of 
the  rich  friend  who  for  his  mistaken  zeal  was  given  over  to  an  evil  spirit;  and  on  his 
repentance  relieved  through  Ephraim's  intercession.'  The  voice  that  issued  from 
his  father's  idol  foretelling  his  future  war  against  idolatry — the  answer  of  the  new-born 
babe  that  cleared  him  from  calumny — the  crowned  phantom  on  the  walls  of  Nisibis 
that  scared  the  besiegers — the  plague  of  insects  that  drove  them  into  disastrous  flight — 
the  Angel  sent  to  call  him  back  to  Edessa  when  he  had  fled  thence — the  storm  hushed 
and  the  sea-monster  slain  by  his  word  on  the  voyage  to  Egypt — the  monk  whom  he 
delivered  at  once  from  demoniacal  possession  and  from  heresy — the  sudden  gift  of 
tongues  which  enabled  him  to  speak  Coptic  with  Bishoi  and  Greek  with  Basil — the 
restoration  to  life  of  the  youth  who  had  died  of  a  viper's  bite  at  Samosata — the  para- 
lytic healed  at  the  church  door  in  Edessa — the  disappearance  of  the  record  of  guilt  from 
the  scroll  on  which  the  penitent  of  Caesarea  had  written  her  confession — all  these  belong 
to  the  later  growth  of  legend  that  springs  up  naturally  over  the  tomb  of  a  saint.  Some 
of  them  may  be  safely  set  aside  as  purely  fictitious  ;  others  are  probably  due  to  meta- 
phoric  expressions  mistaken  for  literal  assertions,  or  to  rhetorical  amplification  throwing 
a  false  coloring  of  the  supernatural  over  ordinary  events.  Most  of  them,  moreover,  bear 
evident  signs  of  having  been  dressed  by  the  compiler  into  spurious  resemblance  to  the 
miraculous  narrations  in  the  Old  and  New  Testaments,  of  the  Divine  dealings  with 
Prophets  and  Apostles, — Elisha,  Jonah,  St.  Peter,  St.  Paul,  or  even  of  the  works  of 
power  which  attested  the  mission  of  our  Lord  Himself  on  earth.  In  reading  these,  one 
cannot  fail  to  feel  painfully — though  the  narrator  seems  quite  unconscious  of — the 
irreverence  of  the  travesty.  It  is  noteworthy  that  some,  even  of  the  non-miraculous 
incidents  of  the  Life  appear  to  have  been  similarly  handled.  Thus  the  account  of  the 
stoning  of  Ephraim  outside  of  Edessa  seems  modelled  after  that  of  St.  Paul  at  Lystra, 
(Acts.  xiv.  19,  20)  :  and  the  simulated  madness  by  which  he  evaded  the  call  of  the 
Episcopate  is  apparently  borrowed  from  the  history  of  David's  behavior  before  Achish 
and  his  servants  at  Gath  (i  Sam.  xxi.  13-15). 

ii.  The  Demonstrably  Incorrect  or  Contradictory  Statements. — Farther,  even  when 
we  have  laid  aside  all  that  is  seemingly  exaggerated,  invented  or  mythical  in  the  Life, 
there  remains  much  in  it  that,  when  critically  examined,  proves  to  need  correction  or 
to  deserve  rejection.  We  proceed  to  deal  with  some  questions  which  arise  afifecting 
the  historical  credibility  of  its  narrative. 

I.  Ephraim,' s  Alleged  Heathen  Parentage. — The  heathen  parentage  assigned  to 
Ephraim,  and  consequently  the  whole  narrative  of  his  conversion  to  Christianity  and 
his  consequent  troubles,  may  be  without  hesitation  discredited.  They  are  irrecon- 
cilable wnth  his  own  words*  {Adv.  Hcereses,  _XXVI. ),  "  I  was  born  in  the  way  of  truth  : 
though  my  boyhood  understood  not  the  greatness  of  the  benefit,  I  knew  it  when  trial 
came."  So  again  more  explicitly  (if  we  may  trust  a  Confession  which  is  extant  only  in 
Greek),  "Iliad  been  early  taught  about  Christ  by  my  parents  ;    they  who  begat  me 

3  This  is  related  also  in  the  Greek  version  of  the  Testament,  but  is  an  evident  interpolation.  It  is  not  in 
the  Syriac. 

■*  This  has  been  pointed  out  by  Dr.  Payne  Smith  {Did.  of  Christian  Biography,  Vol.  II.,  p.  137),  who  cites 
the  passages  here  adduced,  from  0pp.  Syr.  ll.  499  ;  0pp.  Gr.  I.  129. 


2.  THE  FIRST  AND  THIRD  SIEGES  OF  NISIBIS.  139 

after  the  flesh,  had  trained  me  in  the  fear  of  the  Lord.  .   .   .   My  parents  were  confessors 
before  the  judge  :  yea,  I  am  the  kindred  of  martyrs. " 

2.  The  First  aiid  TJiird  Sieges  0/ Nisihis. — In  the  narrative  of  the  siege  of  Nisibis, 
and  especially  of  the  presence  and  intercession  of  St.  Jacob  the  Bishop,  there  is  con- 
fusion and  grave  error.  It  is  certain  that  in  the  reign  of  Constantius  (337-361),  Nisibis 
was  three  times  besieged  by  Sapor.*  The  siege  in  which  St.  Jacob  was  within  the  city 
took  place  in  the  year  338,  and  he  died  the  same  year.  The  attempt  of  Sapor  to  employ 
the  intercepted  waters  of  the  Mygdonius  for  the  destruction  of  its  walls,  belongs  to  a 
later  siege — the  third,  of  the  year  350 — twelve  years  after  the  death  of  Jacob.  These 
two  sieges  are  expressly  recorded  in  the  '^Paschal  (otherwise  Alexandrine  Chronicle^" 
followed  by  Theophanes  in  his  Chronographia  (who  also  mentions  briefly  the  inter- 
vening siege  of  346)  ;  and  the  account  given  by  the  former  of  these  chroniclers  (who 
wrote  in  the  seventh  century)  rests  on  the  authority  of  an  Epistle  written  by  Valgesh, 
Bishop  of  Nisibis  in  350,  who  is  eulogized  by  Ephraim  in  five  of  the  Nisihene  Hymns 
contained  in  the  present  volume  (XIII. -XVII.).  Other  contemporary  evidence,  fuller, 
and  at  first  hand,  to  the  same  effect,  is  forthcoming  from  two  widely  different  sources. 
— As  already  intimated,  the  Apostate  is  here  alone  with  the  champion  of  the  Faith. 

In  his  second  Oration  *  (addressed,  probably  in  the  year  358,  to  Constantius,  then 
Emperor)  Julian  describes  the  siege  with  even  more  circumstantial  detail  than  our 
biographer,  placing  it  after  the  death  of  Constans,  which  took  place  in  January  350, 
and  thus  confirming  the  date  assigned  by  the  Paschal  chronicler  and  by  Theophanes. 
According  to  Julian's  account,  the  embankment  formed  by  Sapor,  the  work  of  four 
months,'  was  so  constructed  as  to  encompass  the  whole  circuit  of  Nisibis,  so  that  the 
river  intercepted  by  it  "  formed  a  lake  in  the  middle  of  which  the  city  stood  as  an  island," 
with  "the  battlements  of  its  walls  barely  appearing  above  the  surrounding  waters"  ; 
and  on  the  surface  of  this  encircling  lake,  he  launched  armed  vessels  and  floating  war- 
engines.  By  these  the  fortifications  were  ceaselessly  battered  for  several  days, — till  of 
a  sudden  the  river  (then  in  flood)  burst  its  barrier,  and  carried  away  not  only  the  em- 
bankment but  a  hundred  cubits  of  the  city  wall.  Through  the  breach  thus  made.  Sapor 
pushed  forward  his  cavalry  to  lead  the  advance  upon  the  city  which  lay  thus  seemingly 
at  his  mercy.  But  they  proved  unable  to  overcome  the  difficulties  of  the  intervening 
ground — torn  up  and  flooded  as  it  was  by  the  torrent,  and  traversed  moreover  by  an 
ancient  moat — while  the  Nisibenes  in  the  energy  inspired  by  their  deadly  peril, 
showered  missiles  upon  their  assailants  as  they  strove  to  struggle  onward.  The  Persian 
next  sent  on  his  elephants  ;  but  their  unwieldly  bulk  served  only  to  enhance  the  panic 
and  confusion,  and  to  complete  the  disaster  of  his  repulse.  And  when,  the  next 
morning,  he  prepared  to  renew  the  assault,  he  found  himself  confronted  by  a  new  wall, 
hurriedly  raised  in  the  night,  to  fill  the  gap  in  the  ramparts,  reaching  already  the  height 
of  six  feet  and  manned  by  fresh  and  well-armed  defenders.  Despairing  of  success 
against  a  resistance  so  obstinate,  he  raised  the  siege  on  which  he  had  in  vain  expended 
so  much  time,  labour,  treasure,  and  blood,  and  retired  ignominiously. 

It  is  needless  to  add  that  of  the  miraculous  incidents  of  the  siege  as  related  in  the 
Life,  no  trace  appears  in  Julian's  account.  The  only  Providence  he  discerns  in  the 
successful  defence  of  Nisibis,  is  that  which  he  attributes  to  his  imperial  kinsman  to 
whom  his  fulsome  oratory  is  addressed. 

5  This  was  first  clearly  established  by  Spanheim  {Observatioiics  in  Julianuiii,  pp.  183  ff.,  188  Jf.  ;  1696) 
in  part  anticipated  by  Petave  (Petavius)  and  de  Valois  (Valesius).  He  has  been  followed  iii  this  by  nearly 
all  historians,  including  Gibbon  (Decline  and  Fall,  chap,  xviii). 

*  Jnliaui  Orationes,  ed.  Spanheim  (1666),  Oral.  II.,  pp.  62  ff.  ;  see  also  pp.  26^  (Oral.  I.). 

^  The  Life  gives  but  seventy  days  as  the  whole  duration  of  the  siege — a  period  quite  insufficient  for  the 
construction  of  the  embankment. 


I40  EPHRAIM  SYRUS. 


Of  the  leading  facts,  as  related  by  Julian,  ample  corroboration  will  be  found  in  the 
first  three  of  the  Nisibene  Hymns  above  referred  to.  In  the  first,  Ephraim  makes 
Nisibis  herself  tell  the  tale  of  her  peril  :  she  compares  herself  to  the  Ark  of  the  Flood, 
compassed,  not  like  it  by  waters  merely,  but  by  "mounds  and  weapons  and  waves" 
(I.,  3)  ;  but  {ib.,  6,  8)  the  wall  had  not  yet  given  way,  for  he  still  speaks  of  it  as  stand- 
ing, and  prays  that  it  may  continue  to  stand.  This  Hymn  was  therefore  written  while  the 
siege  was  still  in  progress.  In  the  second  Hymn  he  celebrates  her  deliverance  and  the 
manner  of  it, — the  very  breach  of  her  walls  turned  into  triumph  (II.  5,  7)  by  their  recon- 
struction and  the  assault  of  the  besiegers  with  their  elephants  (/6.,  17,  18,  19),  repulsed  in 
disgrace,  ending  in  immediate  retreat.'  In  the  third  Hymn,  he  follows  on  similar  lines  ; 
and  adds  a  point,  significant  in  his  apprehension,  that  whereas  the  wall  fell  on  the 
Sabbath,  it  was  raised  again  on  the  Lord's  day,  the  Day  of  the  Resurrection  (III.  6). 
In  all  three  Hymns,  it  is  again  and  again  implied  or  asserted  that  this  was  the  third 
siege  of  Nisibis  (I.  11  ;  II.  5,  19;  III.  11,  12) — and  farther  (as  it  seems)  the  third  time 
that  a  breach  had  been  effected  in  her  walls  (I.  11  ;  II.  19).  In  later  Hymtis  also  (XI. 
14,  15  ;  XIII.  17)  the  embanked  river,  bursting  forth  and  breaking  down  the  defences  of 
the  city,  more  than  once  appears.  From  one  of  these  we  learn  incidentally  that  the 
Mygdonius  flowed  past,  not  through,  Nisibis  (XIII,  18,  19)  ;  *  from  which  fact  it  follows 
that  the  description  in  the  Life,  of  the  manner  in  which  the  Persian  engineers  employed 
the  river  waters  against  the  walls,  is  to  be  set  aside  in  so  far  as  it  differs  from  Julian's 
account  as  confirmed  by  the  Hymns. 

It  is  remarkable  how  closely  these  two  accounts,  both  contemporary  with  the  facts 
they  treat  of,  agree  in  all  essential  points,  though  coming  to  us  from  sources  not  only 
independent,  but  even  adverse,  inter  se, — and  in  forms  so  little  favourable  to  exactness 
of  statement  as  thanksgiving  Hymns  and  encomiastic  Orations.  When  from  Ephraim's 
strophes  we  omit  his  pious  ascriptions  of  praise  to  God,  and  from  Julian's  periods,  the 
fulsomeness  of  his  panegyric  on  the  Emperor,  the  residuum  of  material  fact  is  in  either 
case  much  the  same  ;  the  main  outlines  of  narrative  (related  or  implied)  are  identical 
in  both  writers,  each  unconsciously  attests  the  truthfulness  of  the  other.  Both  are- 
farther  confirmed  in  great  measure  by  the  account  of  this  siege  embodied  in  the  Pascha 
Chronicle  above  referred  to,  which  (as  already  stated)  rests  on  information  drawn  from 
a  written  record  left  by  Valgesh  who  was  Bishop  of  Nisibis  at  the  time,  and  to  whose 
prayers  Ephraim  (Hym?iXlll.  ijy  attributed  the  speedy  restoration  of  the  breach  in  the 
city  wall. 

In  confusing  this  siege  (of  350,  in  the  time  of  Valgesh),  with  the  previous  one  (of 
338,  in  the  time  of  Jacob),  our  biographer,  with  most  subsequent  writers  down  to  the 
eighteenth  century,  has  been  misled  by  following  Theodoret's  narration  in  his  Eccle- 
siastical History  (II.  30). ''     The  account  of  the  siege  given  in  the  Life  is  in  fact  a  mere 

8  Ephraim  seems  to  convey  that  Sapor,  when  repulsed,  at  once  withdrew  :  Julian  represents  his  with- 
drawal as  gradual.  The  former  probably  has  in  view  the  raising  of  the  siege  ;  the  latter,  the  retreat  from 
the  invaded  territory. 

*  Compare  Sachau's  description,  Rcisc,  pp.  390,  391. 

1  That  Valgesh  is  the  "third  "  Bishop  here  meant,  appears  by  comparison  with  Hymn  XVII.  2,  where 
the  three  are  named,  Jacob,  Babu  (not  elsewhere  mentioned),  and  Valgesh. 

^  So  (e.g.)  Baronius,  Annalcs  is.  q.  338) ;  Acta  Sanctorum,  Febr.  (I.  p.  51).  Afew  quite  recent  writers  follow 
these.  This  error  of  Theodoret  thus  ascribing  to  the  first  siege  the  events  which  belong  to  the  historv  of 
the  third,  is  easily  accounted  for.  His  narrative  of  the  siege  and  the  breaching  of  the  walls,  the  apparition, 
and  St.  Jacob's  prayer  answered  by  the  plague  of  mosquitoes,  originally  appeared  in  his  earlier  work,  the 
Religious  History — a  collection  of  lives  of  miracle-working  saints  of  whom  St.  Jacob  stands  first — from  which 
(as  he  himself  notes)  he  has  transferred  it  with  little  change,  to  his  Ecclesiastical  History.  As  the  biographer 
of  this,  the  greatest  Bishop  of  Nisibis,  Theodoret  would  naturally  associate  with  his  name  all  that  history  or 
tradition  reported  of  Divine  protection  extended  to  the  city  in  her  perils — especially  in  those  of  her  last  and 
most  signal  siege  which  ended  in  her  most  signal  deliverance.  He  probablv  knew  that  a  siege  of  Nisibis 
had  occurred  in  St.  Jacob's  time,  and  would  readily  overlook  the  brief  interval  of  twelve  years  by  which  the 
saint's  death  preceded  the  later  siege. 


4.  THE  ALLEGED  SOJOURN  IN  EGYPT.  141 

reprodi^ction,  somewhat  abridged,  and  slightly  varied,  of  Theodoret's,  from  which  it 
derives  also  its  computation  of  the  time  occupied  by  the  siege  as  but  twenty  days, — a 
period  obviously  inadequate  for  the  vast  engineering  works  for  which  the  four  months 
assigned  by  Julian  are  certainly  not  too  much, — as  well  as  its  description  of  the  method 
and  aim  of  those  works.  In  Theodoret  likewise  are  found  the  two  supernatural  inci- 
dents of  Sapor's  discomfiture,  both  repeated  in  the  Life, — neither  of  which  is  affirmed 
or  even  hinted  at  by  Ephraim  any  more  than  by  Julian  ;  the  appearance  of  the  Imperial 
Phantom  on  the  wall,  and  the  plague  of  insects  sent  in  answer  to  Jacob's,  or,  as  the 
Life  has  it,  to  Ephraim's  prayer.  Of  these,  the  former,  but  not  the  latter,  finds  place 
in  the  Paschal  Chronicle,  and  (in  exaggerated  form)  in  Theophanes.  Whether,  in  this 
instance,  the  chronicler's  statement,  which  is  guardedly  expressed,^  or  any  nucleus  of 
it,  was  derived  from  the  Epistle  of  Valgesh, — or  whether  he  borrowed  it  from  Theodoret 
or  some  one  of  Theodoret's  sources,  or  some  such  authority — is  matter  of  conjecture.* 

3.  Constantius  and  Constans. — The  Life  errs  grossly  (as  already  noticed)  in  making 
Constans,  who  died  in  350,  and  never  reigned  in  the  East,  the  successor  of  his  brother 
Constantius,  who  survived  till  361. 

4.  The  Alleged  Sojourn  in  Egypt. — The  sojourn  of  Ephraim  for  eight  years  in  Egypt, 
after  he  had  taken  up  his  abode  in  Egypt,  and  before  his  visit  to  Cappadocia,  is  impossible. 
It  was  in  July,  363,  that  Nisibis  was  surrendered  to  Persia  by  Jovian,  which  court  was 
the  cause,  as  the  Life  (no  doubt  rightly)  states,  of  Ephraim's  final  departure  from  that 
city  to  Beth-Garbaia,  thence  to  Amid,  and  finally,  "  at  the  end  of  the  year,"  to  Edessa. 
It  follows,  therefore,  that  he  did  not  reach  Edessa  till  364.  In  Edessa,  or  in  his  cell  on 
the  adjacent  "Mount"  according  to  the  Life,  he  lived,  worked,  wrote  commentaries 
and  polemical  discourses,  taught,  and  formed  a  school  of  disciples,  before  his  alleged 
journey  to  Egypt.  It  is  therefore  implied  that  he  spent  years  in  or  near  Edessa  before 
he  set  out  on  that  journey,  which  cannot  therefore  be  placed  so  early  as  365.  Even  if 
we  assign  to  it  the  improbably  early  date  of  366,  the  eight  years  in  Egypt  bring  us  to 

One  of  the  Nisibene  Hymns  (XIII.  i8,  ig,  21)  suggests  a  further  explanation  how  this  third  siege  came  to 
be  attached  to  the  legend  of  St.  Jacob.  His  body  was  treasured  reverently  in  the  city,  and  to  its  presence 
her  deliverance  was  attributed.  Thus  he  was  still  (in  Ephraim's  words) "  the  fountain  within  her,"  "  the  fruit 
in  her  bosom,"  "  the  body  laid  within  her  that  became  for  her  a  wall  without."  The  traditions  of  that  dead 
presence  in  the  last  siege,  and  of  his  living  presence  in  the  first,  would  soon  blend  together  ;  and  the 
expressions  of  pious  gratitude  for  the  protection  ascribed  by  the  besieged  of  350  to  the  virtue  of  his  remains, 
would  be  mistaken  as  evidence  that  the  man  himself  was  among  them  to  help  them  by  his  prayers  and 
exhortations  in  the  struggle  by  which  the  fall  of  their  city  was  so  narrowly  averted. 

3  In  the  Chronicle,  we  read  that  Sapor  saw,  in  the  daytime,  "a  man  running  to  and  fro  on  the  walls,"  in 
the  likeness  of  the  Emperor  ;  but  again,  we  are  told  of  "  the  angel  that  appeared."  In  Theodoret's  narra- 
tives the  apparition  wears  the  royal"  purple  and  diadem,"  and  is  descrioed  as  "  divine  "  {Hist.  Relig.),  and 
"incorporeal"  (Hist.  Eccles.).  In  the  CJironograpliy,  "an  angel  stands  on  the  tower,  in  shining  raiment, 
holding  by  the  hand  the  Emperor  Constantius"  ;  a  duplication  of  the  vision  which  seemingly  arose  from  a 
misunderstanding  of  the  Chronicle. 

That  Constantius  was  not  in  Nisibis  during  this  siege,  is  a  point  on  which  all  authorities  are  agreed. 
Julian,  while  lavishing  on  the  Emperor  unmeasured  praises  for  the  repulse  of  Sapor,  attributes  it  not  to  his 
personal  presence,  but  to  his  foresight  in  previous  preparations  made  a  year  before.  He  is  known,  how- 
ever, to  have  sojourned  in  the  city  in  May,  345^ — see  Cod  Theodosianiis  (XI.  7,  5)  for  a  law  issued  thence  by 
him  on  the  12th  of  that  month  (Lex.  5  de  exactionibns). 

*  The  Nisibene  Hymns,  only  recovered  some  fifty  years  ago  from  the  Nitrian  Monastery  of  the  Theotokos, 
and  first  printed  in  1866,  yielding  as  they  do  authoritative  and  contemporary  confirmation  of  the  accounts  of 
the  siege  given  by  Julian  and  by  Valgesh,  come  in  as  decisive  evidence  to  prove  that  the  Chronicler  of  the 
seventh  century  and  the  Chronographer  of  the  ninth  had  better  fortune  or  better  judgment  in  their 
choice  of  authorities  than  Theodoret  in  the  fifth.  It  is,  moreover,  a  signal  instance  of  the  true  historical 
instinct  that  guided  Gibbon  in  his  great  work,  that  in  relating  this  history  (ch.  xviii. ),  he  followed  Julian  and 
the  Chronicle,  and  refused  to  be  misled  (as  our  biographer  was)  by  Theodoret — except  as  regards  St.  Jacob, 
whom  he  supposed  to  have  been  still  Bishop  in  350. 

The  first  to  point  out  this  error  as  to  St.  Jacob,  was  Valesius  in  his  note  on  the  passage  in  Theodoret  (H. 
E.  II.  30),  as  above.  He  remarked  that  "the  Alexandrine  (Paschal)  Chronicle  makes  Vologeses  (Valgesh),  not 
Jacob,  Bishop  of  Nisibis  in  3=50."  It  was  replied  (and  with  justice)  that  the  Chronicle,  though  it  records  the 
siege,  and  cites  the  Epistle  of  Valgesh,  Bishop  of  the  city,  does  not  say  that  he  was  Bishop  at  the  time  of  the 
siege.  Another  Chronicle,  the  Edessene  (a  relic  of  the  sixth  century),  first  printed  by  Assemani  in  1719 
(Bibliofh.  Orient  I.,  pp.  388^.)  determines  338  as  the  date  of  Jacob's  death,  and  361  as  that  of  Valgesh.  Our 
Nisibene  Hymns  (see  above,' note-*)  make  it  plain  that  Valgesh  was  bishop  in  350,  as  Valesius  rightly  (though 
on  insufficient  grounds)  laid  down. 


142  EPHRAIM  SYRUS. 


374,  or  at  earliest  373,  for  his  visit  to  the  Caesarean  Cappadocia.  Now  there  is  a  pre- 
vailing weight  of  testimony  to  the  effect  that  Ephraim  died  in  ^"j^,  which  date,  if 
accepted,  leaves  no  time  for  the  incidents  of  his  life  after  his  return  to  Edessa.  This, 
however,  cannot  be  urged  against  our  biographer,  who  (as  will  be  shown)  assumes 
that  he  lived  till  379.  But  the  Lt/e  represents  him  as  resident  in  or  near  Edessa  during 
the  persecution  which  that  city  suffered  from  the  Emperor  Valens,  which  (as  stated 
above,  p.  132)  took  place  probably  in  371  ;  certainly  not  later  than  372,  at  which  date 
(according  to  the  biographer)  he  was  still  in  Egypt.  In  fact,  even  without  going  into  par- 
ticulars, it  is  evident  that  between  Ephraim's  arrival  in  Edessa  in  364  and  the  persecution 
of  Valens  in  370-2,  the  eight  years'  sojourn  in  Egypt  and  the  visit  to  Cappadocia  would 
so  fill  the  interval  as  to  leave  no  time  for  the  prolonged  Edessa  residence,  before  and 
after  that  sojourn,  which  the  Zi/e,  in  common  with  all  other  authorities,  attributes  to^ 
Ephraim,  and  in  virtue  of  which  his  name  is  inseparably  associated  with  the  history  of 
Edessa. 

If,  with  the  Vatican  recension  of  the  Zt/e,  we  read  "Julian  "  for  Valens,  as  the  name 
of  the  persecutor  of  Edessa,  the  impossibility  becomes  yet  more  absurdly  glaring.  For 
Julian  died  in  363,  and  before  that  year  Ephraim  had  not  migrated  from  Nisibis  to 
Edessa. 

It  is  no  doubt  possible  that  Ephraim  may  have  visited  Egypt,  ^  as  the  Zi/e  affirm.s, 
before  proceeding  to  Caesarea  :  as  an  anchorite  he  would  naturally  be  drawn  to  the 
land  where  the  anchorite  life  had  its  origin  and  its  greatest  development.  Yet  it  is- 
hardly  probable  that,  eager  as  he  was  to  see  Basil  at  Csesarea,  he  would,  when  setting 
out  on  his  travels,  have  directed  his  course  to  Egypt  first, — a  country  so  distant,  and 
lying  in  a  direction  so  different,  from  Cappadocia.  This  improbability  would  naturally 
fail  to  strike  our  biographer,  who  appears  to  have  supposed  Basil's  Caesarea  (if  indeed 
he  had  any  definite  idea  of  its  situation)  to  have  been  the  maritime  city  of  that  name  in 
Palestine.  One  can  hardly  avoid  suspecting  that  this  whole  narrative  of  the  visit  ta 
Egypt — unknown  as  it  is  to  all  authorities  save  our  Ltye  (in  its  twofold  recension),  and 
the  shorter  form  of  the  same — may  have  been  invented  by  some  compiler  or  reviser, 
writing  in,  or  for,  one  of  the  Egyptian  monasteries  of  the  Nitrian  Desert,  and  seeking  to 
gratify  the  Syrian  ascetics  who  were  numerous  in  that  region,  by  making  it  the  scene  of  an 
episode  in  the  life  of  the  most  famous  of  Syrian  ascetics.  It  certainly  has  the  air  of  an 
interpolation,  coming  as  it  does  between  the  description  of  Ephraim's  longing  desire  ta 
see  Basil,  and  the  narrative  of  the  fulfilment  of  that  desire  by  his  visit  to  Csesarea. 
More  particularly,  as  regards  the  story  of  the  visit  of  Ephraim  to  the  Nitrian  Saint 
Pesoes  (or  Bishoi),  it  is  to  be  noted  that  it  is  mentioned,  not  in  the  Parisian  recension 
of  the  L(/e,  but  only  in  that  of  the  Vatican  MS.  It  is  a  significant  fact  that  this  MS., 
which  is  thus  our  only  written  authority  for  the  alleged  visit,  was  written  (probably) 
about  the  year  iioo,  in  the  Nitrian  monastery  of  "Amba  Bishoi"  (St.  Pesoes).*  On 
the  other  hand,  it  is  to  be  added  that  a  tradition  of  Ephraim's  sojourn  in  Egypt,  con- 
necting him  with  Pesoes,  lingered  in  quite  recent  times,  and  may  probably  still  linger, 
among  the  monks,  Syrian  and  Coptic,  of  the  Nitrian  region.  Travellers  of  the  seven- 
teenth, and  even  eighteenth,  century,  tell  of  a  tamarind  tree  which  was  shown  to  them 
within  the  precincts  of  the  Syrian  monastery  of  the  Theotokos  in  that  region,  reputed 
to  have  grown  from  Ephraim's  staff  which  he  set  in  the  ground  on  his  arrival  there,  as 


5  The  shorter  Syriac  Life  agrees  in  aflirming  the  fact  of  his  visit  to  Egypt,  but  says  nothing  of  its  dura- 
tion.   No  other  authority,  earlier  or  contemporary,  hints  at  it. 
*  Assemani,  Biblioth  Oiiciit.,  I.,  p.  46,  note  i. 


6.  DEATH  OF  BASIL  BEFORE  THAT  OF  EPHRAIM.  143 

he  was  about  to  enter  the  cell  of  Pesoes.'  It  is  probable  that  this  legend  of  the 
staff  (which  reminds  one  of  that  of  the  staff  of  St.  Joseph  of  Arimathea  and  the  Glaston- 
bury thorn  tree)  may  have  grown  out  of  the  belief  that  Ephraim  once  visited  the 
monastery, — which  belief  again  may  have  been  originated  by  the  pious  fiction  of  the 
compiler  or  interpolator  of  the  Life  in  its  Vatican  form.  It  is  easy  to  imagine  how 
gladly  a  community  of  Syrian  monks  in  this  Egyptian  solitude  would  listen  to  what 
professed  to  be  a  record  of  the  greatest  of  Syrian  monks,  a  recluse  like  themselves,  the 
author  of  the  Sermons  to  Ascetics  which'they  had  read  or  listened  to,  and  of  the  many 
hymns  which  enriched  their  offices  and  quickened  their  devotions  ; — and  how  ready 
they  would  be  to  welcome  as  fact  the  story  of  his  sojourn  in  their  valley,  and  to 
imagine  that  a  memorial  of  it  survived  among  the  trees  of  their  garden. 

5.  Interval  between  Visit  to  Basil afid  Persecution  by  Valens. — The  interval  of  four  years 
or  more,  which  the  Life  seems  to  place  between  Ephraim's  return  from  Csesarea  to 
Edessa,  and  the  persecution  of  the  Edessenes  by  Valens,  is  likewise  impossible.  For  at 
Caesarea  all  agree  that  Ephraim  found  Basil  Archbishop.  But  Basil  was  consecrated  late 
in  370,  and  therefore  Ephraim's  first  meeting  with  him,  which  was  on  the  Feast  of  the 
Epiphany,  cannot  be  placed  earlier  than  January,  371.  But  the  persecution  took  place 
probably  in  371,  or  at  latest  in  373 — thus  reducing  the  possible  length  of  interval  to  two 
years  at  most — probably  to  a  few  months.  It  may  be  said,  however,  that  the  biographer, 
though  he  relates  the  persecution  after  mentioning  the  four  years'  interval,  does  not 
mean  to  imply  that  it  was  subsequent  in  time  to  that  interval.  But  it  will  be  shown 
farther  on  (under  next  head)  that  the  four  years'  interval  is  inadmissible,  independently 
of  the  date  of  that  persecution  ;  inasmuch  as  Ephraim  survived  only  three  years  after 
his  visit  to  Basil. 

6.  Death  of  Basil  before  that  of  Ephraim. — The  story  of  the  lady  who  was  sent  by 
Basil  to  Ephraim,  and  by  Ephraim  back  to  Basil,  only  in  time  to  see  his  corpse, — and 
of  Ephraim's  grief  for  Basil's  death,  cannot  be  accepted  unless  we  set  aside  the  consent  of 
the  chronologers,  who  agree  that  Ephraim  died  in  '^1'},* — whereas  Basil  survived  to  ist 
January,  379.  It  is  true  that  there  is  extant  among  the  Greek  works  ascribed  to  Ephraim, 
an  encomium  on  Basil/  which  seems  to  be  genuine.  This,  however,  is  not  to  be  regarded 
as  an  eulogium  pronounced  after  Basil's  death  ;  but  rather  as  a  panegyric  in  which  the 

iving  man  is  apostrophized.*     We  may  safely  conclude  that  the  story,  which  rests  on  a 

jasis  of  erroneous  chronology,  is  itself  a  fiction. 

But  the  story  of  Ephraim's  helpful  intervention  and  activity  in  a  time  of  famine, 
,vhich  is  undated,  having  early  attestation,  may  well  be  accepted  as  true,  and  assigned 
o  the  winter  of  372-3.  The  authorities  who  attest  the  date  of  his  death  as  373,  place 
t  in  the  month  of  Haziran  (June);''  and  we  may  reasonably  conjecture  that  the  exer- 

■"  It  is  mentioned  by  Huntington  (afterwards  Provost  of  Trinity  College,  Dublin,  and  finally  Bishop  of 
iaphoe)  who  visited  the  place,  1678--C)  (see  his  Epistola:,  XXXIX.,  p.  69)  :  again  by  J.  S.  Assemani  in  1715  (see 
eference  in  note  %  More  recent  visitors  (Lord  de  la  Zouche  in  1837,  and  Archdeacon  Tattam  in  1839)  do 
lot  speak  of  it. 

Of  the  Nitrian  monasteries  (reputed  to  have  once  numbered  fifty,  or  even  more),  the  principal  one,  that 
'f  the  Theotokos,  whence  the  libraries  of  the  Vatican  and  of  the  British  museum  have  derived  their  most 
'recious  acquisitions  of  Syriac  MSS.,  belongs  to  the  Syrian  Jacobites,  whose  Church  has  always  been  in 
ull  communion  with  that  of  the  Copts.  A  second  belongs  to  the  Copts  ;  a  third  to  the  Greeks.  The  fourth 
hat  of  St.  Pesoes)  does  not  appear  to  be  specially  appropriated,  but  to  be  mainly  Coptic,  though  (as  appears 
bove)  not  to  the  exclusion  of  Syrians. 

*  See  Professor  Lamy's  edition  of  Ephraim,  II.,  coll.  g^ff,  for  the  authorities  on  this  point, — of  which 
lie  chief  are: — The  Edesscne  Chronicle  (sixth  century)  ana  Jacob  of  Edessa  (seventh  century — cited  by 
'lias  of  Nisibis),  both  of  whom  give  373  as  the  date,  as  does  also  the  early  Chronicle  contained  in  the  "Book 
f  the  Caliphs."  Jerome  (Dc  Viris.  Ilhistr.  cxv.)  merely  says  that  Ephraim  died  in  the  reign  of  Valens,—/.  e. 
ot  later  than  378,  and  therefore  before  Basil.  9  Opp.  Grar.,  II.,  289  ff. 

'  See  Lamy  as  above,  coll.  i<4  ff. 

^  On  the  9tn,  according  to  Clifvii.  Edcs.  and  the  shorter  Life ;  the  Vatican  Life  says  the  15th  ;  the  Book  of 
he  Caliphs  (see  Land's  Anecdota,  Tom.  I.,  p.  15  fSyr.  text] ),  and  most  other  authorities,  the  i8th  ;  Dionysius, 
1  his  Chronicle,  the  19th  (ap.  Assemani,  B.  0.  II.,  p.  54). 


144  EPHRAIM  SYRUS. 


dons  and  anxieties  of  the  season  of  famine  had  told  too  heavily  on  a  frame  already 
wasted  by  years  and  by  excessive  austerities,  and  had  thus  hastened  his  end. 

VI. — Rectification  of  the  Vatican  Text  of  the  Life. 

If  the  Life  had  reached  us  in  its  Vatican  form  only,  it  would  have  been  necessary 
to  correct  one  or  two  farther  errors  : 

1.  Date  of  his  Baptism  Mistaken. — According  to  the  Vatican  Life,  Ephraim  was  bap- 
tized at  the  age  of  28,  after  the  surrender  of  Nisibis  by  Jovian.  The  surrender  was  in 
363,  and  the  age  assigned  to  him  would  therefore  make  334  the  earliest  admissible  date 
for  his  birth — ten  years  after  the  Council  of  Nicsea,  at  which  the  Life  records  that  he 
was  present !  The  Parisian  Life  corrects  this  absurdity  and  shows  how  the  mistake 
arose.  The  statement,  in  this  version  of  the  story,  is  that  after  quitting  Nisibis,  "  he 
retired  to  Beth-Garbaia,  where  he  had  received  baptism  at  the  age  of  18."  By  omitting 
the  auxiliary  "had"  (which  in  Syriac,  as  in  English,  expresses  the  pluperfect)  the 
Vatican  scribe  or  editor  introduces  this  blunder  about  the  date  of  the  baptism.  It  is 
probable  that,  without  having  any  distinct  knowledge  of  the  date  of  the  departure  from 
Kisibis,  he  felt  that  Ephraim  must  have  been  more  than  18  at  this  stage  of  the  narrative, 
and  strove  to  make  the  age  cohere  better  with  the  time  required  for  the  events  related, 
by  changing  18  into  28. 

2.  Julian  substituted  for  Valens. — The  substitution  of  the  name  of  Julian  for  that  of 
Valens  as  the  persecutor  of  Edessa,  has  been  already  noticed.  That  the  story  (with  the 
incident  of  the  martyr-mother  with  her  two  sons)  belongs  to  the  time  of  Valens,  is 
established  by  the  united  testimony  of  Socrates,  Sozomen,  and  Theodoret.  The  whole 
history  is  clear,  and  coherent  with  itself  and  with  chronology,  in  the  Parisian  LJfe  ; 
whereas  the  Vatican  version  of  it,  by  bringing  Ephraim  to  Edessa  in  the  reign  of  Julian, 
makes  hopeless  confusion.^  It  is  to  be  noted  that  the  names  fulianus  and  Valens,  so 
distinct  as  written  in  Latin,  differ  but  little  when  transliterated  (without  vowel-points) 
into  Syriac. 

VII. — Chronology  of  the  Life  of  Ephraim. 

Thus  the  fixed  points  for  determining  the  chronology  of  Ephraim's  life  are  : 

1.  The  death  of  his  patron,  St.  Jacob,  Bishop  of  Nisibis,  in  338,  after  the  first  siege 
of  that  city. 

2.  The  third  siege,  in  which  he  was  among  the  defenders  of  the  city,  in  350. 

3.  The  surrender  of  Nisibis  by  Jovian,  and  its  abandonment  by  its  Christian  inhabi- 
tants, 363  ;  followed  by  Ephraim's  removal  to  Edessa. 

4.  The  consecration,  of  Basil  to  the  see  of  Caesarea,  late  in  370,  followed  by 
Ephraim's  visit  to  him  there. 

5.  The  deliverance  of  the  Edessenes  from  the  persecution  of  Valens  (370-372), 
celebrated  by  Ephraim  in  a  hymn. 

6.  Ephraim's  death,  373. 

To  this  list  it  would  be  right  to  prefix  the  meeting  of  the  Council  of  Nicsea  in  325, 
if  the  evidence  of  Ephraim's  presence  at  it,  along  with  St.  Jacob,  were  sufficient.  But 
it  has  no  early  attestation  ;  and  no  writer  prior  to  Theodoret  {Hist.  Eccles.  II.  30)  asso- 
ciates the  name  of  Jacob  with  any  incident  in  Ephraim's  life. 

3  It  is  to  be  regretted  that  neither  the  Parisian  Life,  nor  the  Nisiheuc  Hvmns,  was  before  the  writer  of 
the  article  Ephraim  in  Smith  and  Wace's  Dictionary  of  Christian  Biogrdphv.  The  former  would  have 
•warned  him  from  being  misled  by  the  Vatican  Life  into  the  error  of  ascribing  to  Julian  the  persecution 
under  Valens  ;  the  latter  would  have  shown  him  that  both  versions  of  the  Life  confuse  the  first  siege  of 
Nisibis  with  the  third. 


VII.  CHRONOLOGY  OF  THE  LIFE  OF  EPHRAIM.  145 

The  date  of  Ephraim's  birth  is  nowhere  directly  stated,  but  it  is  usually  assumed  to 
have  been  early  in  the  reign  of  Constantine  (306-337),  on  the  authority  of  the  Vatican 
Life,  which  says,  "In  the  days  of  the  victorious  Constantine,  true  believer,  was  horn 
the  holy  man  Ephraim. "  But  the  statement  of  the  Parisian  Life  is  less  explicit,  and  is 
capable  of  a  different  meaning  : — "■He  zvas  in  the  days  of  the  victorious  Constantine." 
This  merely  implies  that  Ephraim  (if  the  pronoun  represent  him)  lived  in  the  reign  of 
that  emperor.  But  it  rather  appears  that  Ephraim's  father  is  meant,  inasmuch  as  he  is 
the  subject  of  the  immediately  preceding  sentence  M^hich  describes  him  as  a  heathen 
priest  ;  and  the  purport  of  the  passage  is,  that  the  saint  was  the  son  of  a  man  who  not 
merely  had  been  one  of  an  idolatrous  priesthood,  but  continued  to  be  so  after  Constan- 
tine had  acknowledged  the  Christian  religion." 

The  earlier  authorities  give  no  express  statement  on  this  point ;  but  a  late  tenth- 
century  Greek  inenologiuin,  that  of  the  Emperor  Basil  (Porphyrogenitus),  says  that  he 
"  continued  from  the  reign  of  Constantine  to  that  of  Valens,"' — implying  as  it  seems 
that  he  was  born,  as  the  Vatican  Life  represents,  after  Constantine's   accession  in  306. 

Considering,  however,  that  the  Life  in  both  its  forms  affirms  that  Ephraim  was 
brought  by  St.  Jacob  to  the  Council  of  Nicsea  in  325 — in  which  it  is  borne  out  by 
Gregory  Barhebraeus  in  his  Ecclesiastical  Chronicle  °  (who  though  a  very  late  writer 
(i  226-1 286)  had  access  to  early  authorities  and  judgment  in  using  them) — it  is  hard  to 
reconcile  the  chronology,  for  the  improbability  of  the  admission  of  a  lad  of  nineteen, 
in  any  capacity,  to  that  venerable  assembly,  is  very  great.  If  we  accept  it  as  a  fact 
that  he  was  chosen  by  Jacob  to  accompany  him,  and  was  permitted  to  be  present 
among  the  Fathers  at  Nicaea,  it  seems  almost  necessary  to  place  his  birth  before  Con- 
stantine became  emperor.' 

Farther  :  the  menologium  above  cited  adds  that  he  died  "  in  extreme  old  age  ;  "  and 
the  tone  and  tenor  of  his  testament  go  far  to  confirm  the  truth  of  these  words.  But  as 
he  died  in  373,  he  cannot  have  been  more  than  67  years  old  in  that  year  if  he  was  born 
in  306.  No  doubt  67  is  a  ripe  age,  but  hardly  sufficient  to  warrant  the  strong  expres- 
sion of  the  menologium.  Without  pressing  its  language  unduly,  we  may  surely  take  it 
as  implying  that  he  had  passed  the  "  threescore  years  and  ten  "  of  the  Psalmist  at  the 
time  of  his  death — in  other  words  that  he  was  born  not  later  than  the  first  or  second 
year  of  the  fourth  century. 

Thus  by  rectifying  the  text  and  rendering  of  the  opening  sentences  of  the  Life,  we  re- 
lieve ourselves  of  the  supposed  necessity  of  placing  his  birth  in  or  after  306.  And  his 
presence  in  the  Council  of  325,  and  his  extreme  old  age  in  373,  concur  in  pointing  to  the 
beginning  of  the  fourth  century — if  not  to  the  later  years  of  the  third — as  the  probable 
time  of  that  event. 

However  this  may  be,  whether  he  was  born  in  306  or  earlier,  it  is  certain  that  by 
far  the  greater  part  of  the  long  life  of  the  "Deacon   of  Edessa  " — all  of  it  save  its  last 


*  The  passage  is  as  follows  :  "  Ephraim  was  a  Syrian  by  birth.  His  father  was  of  Nisibis,  and  his  mother 
of  Amid.  And  his  father  was  priest  in  Nisibis  of  an  idol  named  Abizal,  which  afterwards  the  victorious 
Emperor  Jovian  broke.  He  [or  it,  scil.,  the  idol]  was  in  the  days  of  the  victorious  Emperor  Constantine, 
true  believer.  But  his  fatiier  had  this  famous  son,  of  whom  is  our  narrative."  The  meaning  may  be  that 
the  idol  was  suffered  to  exist  during  Constantine's  reign  and  after,  till  Jovian  destroyed  it  :  but  it  is  now 
natural  to  understand  it,  as  above,  of  Ephraim's  father.  The  Vatican  editor  seems  to  have  misunderstood 
his  original,  which  the  Parisian  transcriber  has  preserved  faithfully, — and  to  have  altered  it  into  accordance 
with  his  misunderstanding,  by  recasting  the  passage  and  substituting  "  was  bom  "  for  "  was." 

5  In  Migre's  Patrologia  Graxa,  CXVH.,  p.  254. 

*!.,  23  (Abbeloos  and  Lamy's  edition). 

■"  Gregory  Barhebr.  (Citron.  Eccles.,  U.,  10)  mentions,  but  doubtfully,  a  tradition  that  Ephraim  wrote  a  letter 
circ.  334  m  which  he  took  the  part  of  Papas,  the  Catholicus,  against  "  the  Bishops  of  the  East "  who  accused 
Inm  of  neglect  and  misconduct.  If  this  be  accepted,  it  is  additional  evidence  for  the  early  date  of  Ephraim's 
birth. 

VOL.  XIII. — 10. 


146  EPHRAIM  SYRUS. 


ten  or  eleven  years  (S^SSJS)  was  passed  in  his  native  Nisibis  ;  and  that  he  did  not 
even  attain  the  diaconate  till  he  was  considerably  over  sixty  years  of  age,  and  within 
three  years  of  his  end, 

VIII. — His  Writings  :  Their  Characteristics. 

Of  theinnumerable  writings — controversial,  expository,  hortatory,  devotional — which 
were  for  Ephraim  the  fulfilment  of  his  dream  in  childhood,  the  fruit  of  the  many  years 
of  literary  activity  that  exercised  his  full  heart  and  busy  brain,  enough  remains  to  give 
an  adequate  idea  of  his  powers  and  to  amaze  us  by  its  variety  and  abundance.  The  ex- 
aggeration of  Sozomen  who  reckons  the  number  of  lines  written  by  him  at  "three  hun- 
dred myriads"  (three  millions)  is  not  to  be  taken  as  more  than  a  rough  guess  at  the 
probable  total  ;  but  it  is  evidence  of  the  impression  made  on  the  men  of  the  generations 
to  whom  his  works  were  transmitted  by  his  fertility.  That  he  himself  was  conscious 
of  this  gift  appears  in  the  fact  that  he  records  the  dream  and  claims  for  his  hymns  and 
sermons  that  in  them  is  to  be  found  its  interpretation.  His  faculty  of  speech,  as  Gregory 
informs  us  in  a  remarkable  passage,  though  adequate  to  utter  the  thoughts  of  any  other 
mind,  was  sometimes  overborne  by  the  rapid  rush  and  abounding  throng  of  the  ideas 
with  which  his  inspiration  filled  him,  in  such  measure  that  he  was  forced  to  pray  for  the 
intermission  of  its  flow,  ' '  Restrain,  O  Lord,  the  tide  of  Thy  grace  !  "  ®  Copiousness  is  the 
characteristic,  and  its  excess  is  the  chief  fault,  of  Ephraim  as  an  author.  The  Syriac  lan- 
guage has  great  capacity  for  condensation  ;  and  the  parallelism  of  balanced  clauses  which 
Syriac  literature  affects,  conduces  to  brevity.  But  on  the  other  hand,  the  Syrian  mind 
has  a  tendency  to  amplify;  amplification  is  the  besetting  sin  of  Syriac  writers, — of 
Ephraim  not  least.  And  thus,  while  each  sentence  has  the  severe  precision  of  an 
epigram,  the  manifold  reiteration  of  epigrammatic  clauses  amounts  to  verbosity  :  one 
and  the  same  thought  or  fact  is  presented  in  a  long-drawn  series  of  slightly  varied  aspects, 
with  change  of  expression  or  at  most  of  illustration,  till  the  recurrence  becomes  tedious. 
This  criticism  is  meant  primarily  for  his  hymns  ;  but  it  applies  also  to  too  many  of  his 
metrical  homilies  (to  be  described  presently).  In  all  his  writings,  metrical  or  otherwise, 
this  habit  of  amplification  leads  him,  in  handling  the  narrations  of  Scripture,  to  fill  out 
their  simple  outline  with  elaborate  detail  that  wrongs  their  beauty  and  dignity.  Of  such 
treatment,  examples  will  be  found  in  this  volume,  in  some  of  the  hymns  (such  as  the 
XlVth  and  XVth  On  the  Epiphany,  and  in  the  Discourse  on  the  Woman  who  was  a  Sin- 
ner. 

His  extant  works  (some  of  which  are  known  to  us  only  in  a  Greek  version),  and  those 
of  his  lost  works  of  which  the  titles  are  recorded,  divide  themselves  into  three  classes  ; 
— Commentaries  on  Scripture,  Homilies  {niim-re),  and  Hymns  {madrashe).  I 

I.  Commentaries. — His  Commentaries  belonged  (if  we  may  trust  the  Life)  to  his  later  \ 
years,  after  his  migration  to  Edessa,  when  he  was  past  middle  life.  There  he  is  related  ' 
to  have  begun  his  exposition  (still  extant)  of  Genesis,  in  the  preface  to  which  he  refers 
to  the  homilies  and  hymns  which  he  had  previously  produced  {0pp.  Syr.  Tom.  I.,  p.  i). 
He  seems  to  have  commented  on  almost  all  the  canonical  books  of  the  Old  Testament. 
His  expositions  of  the  Pentateuch,  the  chief  historical  books,"  the  Prophets  (including 
Lamentations),  and  Job,  survive,  and  have  been  printed  (in  the  Roman  edition  of  1732-43, 

8  This  passage  is  mistranslated  in  the  Latin  version  of  the  Encomium,  bv  P.  F.  Linus  of  Verona  (in  his 
Divina  S.  Ephracm  Opera,  Dillingen,  1562),  from  whom  it  has  been  borrowed  by  Gerard  Voss  for  his  Latin 
version  of  Ephraim  (Cologne,  1603),  aiid  by  the  editors  of  Gregory's  Works. 

'•'  Not  including  Ruth,  Ezra,  Nehemiah,"Esther.  It  is  not  known  whether  he  commented  on  Ecclesiastes 
and  Canticles,  or  on  the  deutero-canonical  books  (commonly  called  "  Apocrypha  "). 


3-  HYMNS.  147 

supplemented  by  that  of  Professor  Lamy,  of  Louvain,  Tom.  II.,  1886);'  but  those 
which  he  is  recorded  to  have  written  on  the  Psalms  and  Proverbs,  the  books  which  may 
be  presumed  to  have  most  influenced  the  religious  spirit  and  literary  form  of  his  works, 
have  not  been  preserved.  None  of  the  above,  however,  have  reached  us  in  a  complete 
form,  but  rather  as  a  series  of  extracts,  apparently  abridged,  from  the  Commetiiaries  as 
originally  issued  by  their  author.  In  commenting  on  the  New  Testament,  he  treated  of 
the  Gospels,  not  in  their  separate  form,  but  in  the  continuous  narrative  known  as  the 
"  Diatessaron  "  compiled  from  them  by  Tatian  in  the  second  century.  This  work, 
long  lost,  has  been  lately  recovered  in  an  Armenian  version.  His  Commentary  on  the 
Epistles  0/  St.  FaulhdiS  likewise  been  preserved  for  us  in  Armenian.  Both  have  been 
published  by  the  Mechetarist  Fathers  of  St.  Lazaro  ;  first  in  Armenian,  afterwards  in  a 
Latin  version.^  In  the  present  volume  it  has  been  judged  best  to  include  none  of  the 
Commentaries,  inasmuch  as  the  method  and  spirit  of  Ephraim  s  treatment  of  Scripture 
are  shown  adequately,  and  in  a  more  interesting  form,  in  his  Homilies  and  Hymns. 

2.  Homilies. — The  Homilies  are  very  varied  in  character.  Many  are  controversial, — 
directed  against  the  Jev/s,  against  heathenism  in  the  person  of  the  Emperor  Julian, 
against  the  heresies  of  Manes,  of  Marcion,  of  Bardesan,  of  the  Anomoean  followers  of 
Arius.  Others  set  forth  articles  of  the  Faith — the  Creation,  the  Fall,  Redemption  by 
the  Passion  and  Crucifixion  of  Our  Lord,  Plis  Descent  into  Hades,  His  Resurrection, 
the  Mission  of  the  Holy  Spirit,  the  Rest  of  Paradise,  the  Second  Coming,  the  End  of 
the  World.  Others  are  expository,  treating  of  narratives  from  the  Old  and  the  New 
Testaments,  such  as  the  life  of  Joseph,  the  Repentance  of  Nineveh,  or  the  story  of  "the 
woman  who  was  a  sinner  "of  St.  Luke  vii. — Others  again  are  hortatory — calling  to 
repentance,  warning  against  sin,  threatening  future  retribution,  extolling  virginity.  Of 
the  Homilies  two — one  doctrinal,  0/  Our  Lord  ;  one  expository,  of  the  sinful  woman,  are 
given  in  this  selection.  It  is  to  be  noted  that  the  Homilies  are  usually  metrical  in  form, 
being  written  in  regular  stichoi  (lines  of  uniform  length).  And  some  of  them — for 
example,  a  series  of  nine  for  the  "Rogation  Days, '"  and  another  of  eight  for  the 
"Passion  Week"  (week  before  Easter),  and  the  vigil  of  "New  Sunday"  (first  after 
Easter) — were  and  still  are  regularly  read  as  lessons,  as  part  of  the  offices  of  the 
Church  ;  *  a  singular  mark  of  reverence — extended,  it  seems,  to  the  sermons  of  no  other 
divine. 

3.  Hymns. — But  it  is  in  his  Hymns  that  Ephraim  lives, — for  the  Syrian  Churches, 
and  indirectly  for  the  Christian  world,  of  the  East  if  not  of  the  West.  ^  Throughout 
Syrian  Christendom,  divided  as  it  has  been  for  ages — in  the  Malkite,  Nestorian,  Jacob- 
ite, and  Maronite  communities,  from  the  Mediterranean  to  the  Tigris,  and  beyond,  even 
to  the  Malabar  remnant  of  the  Syro-Indian  Church,  all  of  which  retain  Syriac  as  the 
language  of  their  ritual, — the  whole  body  of  public  worship  is  shaped  by  his  hymnody 
and  animated  with  his  spirit.  It  is  literally  the  fact  that  the  Hymns  of  Ephraim  go  with 
3very  member  of  every  one  of  these  Churches  from  the  first  to  the  last  of  his  Christian 

'  Lamy  has  supplied  the  Commentaries  on  Jonah,  Nahum,  Habakkuk,  Zephaniah,  and  Haggai,  with 
xirt  of  Isaiah  and  Lamentation — which  was  wanting  from  the  Roman  edition. 

'^  Both  in  the  Armenian  edition  of  Ephraim  (Vol.  II.,  Diaicssaron  ;  Vol.  III.,  St.  Paul),  Venice,  1836  :  also 
n  Latin, — the  Diatessaron,  in  1876  ;  St.  Paul.  1893. 

3  Of  these  the  most  complete  copy  is  in  MS.  B.  5.18,  Trinity  College,  Dublin  (formerly  the  property  of 
\rchbishop  Ussher),  which  has  been  used  by  Professor  Lamy  m  his  edition  of  three  homilies  (Tom.  III.  of 
lis  Ephraim,  i88g). 

■*  This  remarkable  distinction  dates  from  the  fourth  century  ;  it  is  noticed  by  St.  Jerome  (De  Viris  III., 
2XW.),  writing  within  twenty  years  after  Ephraim's  death. 

5  St.  Hilary  of  Poitiers  (<-/.  368)  is  reputed  (see  Isidore  of  Seville,  De  Off.  Eccl.)  the  earliest  writer  of  Latin 
-lymns,  and  some  extant  Hvrnns  are  ascribed  to  him.  But  St.  Augustine  tells  us  (Confess.  IX.  7)  that  at  Milan 
lymns  were  first  used,  "  after  the  manner  of  the  Eastern  Church,"  in  the  time  when  the  Empress  Justina  was 
:)ersecuting  St.  Ambrose  (386). 


I 


148  EPHRAIM  SYRUS. 


life,  from  the  font  to  the  grave.  The  Epiphany  Hymns  (included  in  the  present  selec- 
tion) are  interwoven  into  the  Baptismal  Office  ;  among  the  Funeral  Hymns  (which  Dr, 
Burgess  has  made  accessible  to  English  readers)  "  are  to  be  found  dirges  proper  for  the 
obsequies  of  each  and  all,  lay  and  cleric,  young  and  old,  male  and  female.  Nor  is  it 
to  be  doubted  that  it  was  from  these  Syriac  offices  that  those  of  the  Greek-speaking 
Churches  derived  this  characteristic,  common  to  both,  by  which  both  are  differentiated 
from  those  of  the  West, — "hymns  occupying  in  the  Eastern  Church"  (as  Dr.  Neale 
observes)  '  "a  space  beyond  all  comparison  greater  than  they  do  in  the  Latin,"  so  that 
"  the  body  of  the  Eastern  breviary  is  ecclesiastical  poetry."  That  the  Syrian  Church, 
and  not  the  Greek,  took  the  initiative  in  the  development  of  ritual,  appears  from  the  facts 
that,  though  there  is  evidence  of  the  use  of  Psalms  and  Canticles  from  Scripture  through- 
out Christendom  from  the  first,  it  is  only  with  Ephraim's  contemporary,  Gregory 
Nazianzen,  that  Greek  sacred  poetry  can  be  said  to  have  taken  shape, — and  that  his 
verses  failed  to  gain  a  place  in  public  worship.  He  wrote  in  the  metres  of  the  heathen 
classics  ;  and  it  was  not  until  a  later  day,  and  from  the  hands  of  other  writers,  working 
on  other  lines,  that  the  hymns  appeared  which  won  their  way  into  the  Greek  ritual, — 
hymns  written  in  rhythmic  prose,  in  what  seems  to  be  conscious  imitation  of  the 
Syriac  model.* 

The  imitation,  however,  is  by  no  means  complete  ;  it  is  apparent  in  the  general  tone 
and  manner,  but  does  not  extend  to  the  form  :  just  as  the  Greek  version  of  Ephraim's 
Hymns,  though  faithfully  reproducing  his  thoughts  and  literary  method,  makes  no 
attempt  to  retain  his  metrical  system  ;  but  is  a  rendering  into  what  in  form  is  prose  of 
an  original  which  is  in  verse.  That  this  should  be  so  is  unavoidable,  for  Syriac  metres 
are  incapable  of  adaptation  to  the  Greek  language.  Syriac  literature,  in  all  else  imita- 
tive, here  and  here  only  has  found  out  for  itself  an  independent  course.  Elsewhere  it 
leans  on  one  side  to  the  Hebrew  model  to  which  it  was  drawn  by  affinity  of  language 
and  by  the  influence  of  the  Old  Testament ;  on  the  other  to  the  Greek,  as  found  in  the 
New  Testament  and  in  the  writings  of  the  great  Divines  of  the  Alexandrian  and 
Antiochian  patriarchates,  who  were  the  leaders  of  religious  thought  for  Eastern  Chris- 
tendom. In  hymnody  alone  it  struck  out  a  Ime  of  its  own  ;  it  set  an  example  for  the 
Greek-speaking  Churches  to  follow,  so  far  as  was  possible  for  them  under  the  conditions 
above  indicated.  The  Syriac  Hymnody  is  constructed  on  the  Hebrew  principle  of 
parallelism,  in  which  thought  answers  to  thought  in  clauses  of  repetitive  or  antithetical 
balance  :  but,  unlike  the  Hebrew,  its  clauses  are  further  regulated  by  strict  equivalence 
of  syllabic  measure.  But  though  in  this  latter  respect  it  seems  to  approach  to  the  forms 
of  Western  verse,  ancient  or  modern,  yet  the  resemblance  is  but  superficial :  Syriac 
verse  is  not  measured  by  feet — whether  determined  by  syllabic  quantity,  as  in  Greek 
and  Latin,  or  by  accent,  as  in  English  and  other  modern  languages.  Thus  the  metre 
of  Syriac  poetry  is  substantially  the  "thought-metre"  (as  it  has  been  well  called)  of 
Hebrew,  reduced  to  regularity  of  form  by  the  rule  that  each  of  the  lines  into  which  the 
balanced  clauses  fall,  shall  consist  of  a  fixed  number  of  syllables.  There  is  no  sys- 
tematic rhyme  ;  but  the  nature  of  the  language  which  by  reason  of  its  uniformity  of 
etymological  structure  abounds  in  words  of  like  terminations,  often  causes  correspond- 

^  Metrical  Hymns  of  Ephraim,  1853. 

">  Hymns  of  the  Holy  Eastern  Church,  pp.  34,  35,  49  (1870).  Note  the  contrast  between  the  wide  acceptance 
of  Ephraim's  Hymns,  through  the  East,  and  the  scanty  survival  of  those  of  his  contemporary,  in  the  West. 

»  A  few  exceptional  Greek  hymns  may  be  pointed  out  of  earlier  date  (e.g.,  that  mentioned  by  St.  Basil,  De 
Spiritu  S.,  XXIX  ;  but  the  statement  above  made  is  in  the  main  accurate.  Anatolius,  Patriarch  of  Constanti- 
■nonle  (440-458)  seems  to  have  been  the  first  to  devote  himself  to  the  composition  of  hymns  of  the  type  above 
described.    See  Neale  (as  above). 


3-  HYMNS.  149 

ences  of  sound  amounting-  to  rhyme,  or  at  least  to  assonance.  The  lines  are  very  short; 
not  exceeding  twelve  syllables,  sometimes  confined  to  four.  Ephraim,  though  not  the 
actual  inventor,  was  the  first  master  of  this  metrical  system,  the  first  to  develop  it  into 
system  and  variety."  His  favorite  metres  are  the  five-syllabled  and  the  seven-syllabled. 
In  his  more  elaborate  poems,  such  as  the  Nisibene  series,  which  are  rather  Odes  than 
Hymns,  the  strophes  or  stanzas  into  which  the  lines  are  arranged  are  often  long  and  of 
complicated  structure,  each  strophe  consisting  of  many  lines  (ranging  from  four  up 
to  fourteen  or  more)  of  various  lengths  according  to  a  fixed  scheme  rigidly  adhered  to 
throughout  the  poem — sometimes  throughout  a  group  of  cognate  poems.  In  other 
poems,  especially  in  Hymns  intended  for  popular  or  ecclesiastical  use,  where  simplicity 
of  structure  is  suitable,  the  lines  which  compose  each  strophe,  whatever  their  number, 
are  of  uniform  length.  So  easily  do  the  Syriac  tongue,  and  the  genius  of  Syriac  litera- 
ture, lend  themselves  to  this  scheme  of  short,  syllabically  equal  clauses,  that  (as  has 
been  already  stated)  many  even  of  the  Homilies  are  metrical;  arranged  not  indeed  in 
strophes,  but  in  continuous  succession  oi hrief  sh'chot,  all  of  one  and  the  same  length — 
usually  of  seven  syllables  ;  a  sort  of  blank  verse,  but  a  blank  verse  with  no  animating 
accents,  no  varying  pauses.  A  Homily  so  constructed  would  fatigue  the  ear  of  a  modern 
audience  by  its  monotony  :  but  inasmuch  as  some  portions  of  Ephraim's  Homilies  were 
used  in  certain  ecclesiastical  Offices,  probably  recited  in  a  sort  of  chant,  it  may  be  that 
in  such  use  we  have  the  explanation  of  their  quasi-versified  structure. 

In  point  of  literary  value  as  poems,  a  high  place  cannot  be  claimed  for  these  Hymns. 
Some  of  them  indeed  have  much  of  the  devotional  fervor,  and  not  a  little  of  the  human 
pathos,  of  the  Psalms  of  David  :  others  show  something  of  the  antithetic  point  and 
epigrammatic  terseness  of  the  Proverbs  of  Solomon.  Yet  the  devout  aspirations  and 
confessions  of  the  poet  are  too  often  forced  and  artificial  in  their  utterance ;  in  his  fu- 
neral dirges  we  seem  here  and  there  to  detect  the  false  note  of  the  professional  mourner  in 
the  effort  to  exhaust  all  possible  topics  of  grief;  in  all  his  poems  he  tends  to  prolong  the 
series  of  his  parallelisms  to  a  wearisome  length  and  with  an  iteration  that,  though  labo- 
riously varied,  is  tedious, — an  iteration  that  has  no  precedent  in  the  poetry  of  the  Old 
Testament,  save  in  one  or  two  of  the  latest  Psalms,  such  as  the  CXXXVIith  with  its 
recurring  burden  "  For  His  mercy  endureth  for  ever,"  or  the  CXIXth  with  its  artificial 
arrangement  (often  emulated  in  Syriac  Hymnody)  by  which  each  of  the  twenty-two 
letters  of  the  alphabet  in  turn  is  made  to  head  each  one  of  eight  consecutive  verses  in 
praise  of  the  Law  of  the  Lord.  On  the  whole,  it  must  be  admitted  that  the  greater 
qualities  of  poetry,  such  as  abound  everywhere  in  nearly  every  writer  of  the  Hebrew 
Scriptures, — of  truth  in  rendering  the  inmost  feelings  of  man's  heart  in  words  of  abso- 
lute simplicity,  of  aspiration  that  rises  without  effort  to  the  highest  things  of  God — to 
these  Ephraim's  Hymns  have  no  claim. 

For  these  shortcomings  in  his  poetry,  two  main  causes  may  be  assigned. 

One  is  in  the  man  himself, — or  rather,  in  his  mode  of  life.  Naturally,  he  was  prone 
to  feel  for  and  with  his  fellow-men  ;  for  the  sorrows  of  the  bereaved,  the  cares  of  the 
toiling  poor  whose  lot  (as  he  proved  in  the  last  and  best  episode  of  his  history)  moved 
him  to  sympathy  and  active  succour.  He  can  be  simple  accordingly  when  he  deals  with 
the  homely  facts  of  life.  But  the  main  tenor  of  his  course  was  ascetic  ;  he  looked  on 
this  life  and  the  life  beyond — on  man  and  to  God — with  a  vision  clouded  by  the  gloom 

^  Probably  the  earliest  extant  Syriac  poem  is  the  Hymn  of  the  Soul  (printed  by  Dr.  Wright  in  Afocryphal 
Acts,  p.  174  ;  also  bv  Mr.  Bevan  in  Texts  and  Studies,  V."3).  Its  metre,  though  less  regular,  is  substantially  the 
seven-syllabled  of  Enhraim.  Whether  Bardesan  (or  Ha'rmonius)  wrote  in  metres  like  those  of  Enhrairh  has 
Mian  questioned  ;  but  if  it  is  true  that  Ephraim's  hymns  were  adapted  by  him  to  the  tunes  of  Harmonius,  il 
seems  to  follow  that  his  metres  were  those  of  the  hymns  to  which  those  tunes  belonged. 


I50  EPHRAIM  SYRUS. 


of  unnatural  solitude  and  self-mortification.  An  assiduous  student  of  Scripture,  he  had 
an  ear  for  its  threatenings  rather  than  its  promises  and  consolations  ;  dread  and  dismay  en- 
tered into  his  heart  more  deeply  than  hope';  the  "  Stand  in  awe  and  sin  not "  of  the  Psalmist 
was  more  familiar  to  his  spirit  than  the  "Rejoice  in  the  Lord,  ye  righteous."  The  per- 
petual proneness  to  tears  on  which  his  biographers  dwell  with  admiration,  and  which 
he  seems  to  have  thought  it  right  to  foster,  has  its  reflex  in  his  writings,  in  the  hyster- 
ical overflow  of  his  fears,  his  lamentations  and  his  self-reproach.  He  had  lived  as  an 
anchorite  till  his  nature  became  morbid,  and  its  moral  fibre  was  weakened.  But  to 
reach  the  highest  levels  in  religious  literature,  whether  in  prose  or  in  poetry,  a  man 
must  be  sane,  his  mind  healthy  and  strong, — with  a  health  and  strength  sustained  and 
exercised  by  wholesome  daily  contact  with  the  lives  of  other  men. 

The  second  cause  is  to  be  found  in  the  method,  above  described  as  his — developed 
though  not  actually  invented  by  him,  and  made  his  own — which  he  chose  as  the  vehicle 
of  his  thoughts  and  emotions.  The  "thought-metre"  of  the  Hebrew  poets  was  regu- 
lated (as  we  have  seen)  by  balance  of  sense,  not  of  sound — member  answering  to 
member,  verse  by  verse,  in  equivalence  or  contrast  of  substance  merely,  not- of  verbal 
form  :  and  in  this  metre,  which  has  been  happily  likened  to  the  alternating  beat  of  a 
bird's  wings  as  it  mounts  aloft,  they  had  shown  it  to  be  possible  to  attain  the  highest 
reach  of  sublime  expression  of  the  utmost  that  man's  spirit  can  conceive  of  God  and 
Heaven.  The  Syriac  Hymnists  had  the  unhappy  idea  of  effecting  a  compromise  be- 
tween their  two  contrasted  models,  the  Hebrew  and  the  Greek  ;  and  to  this  end  they 
compelled  their  verses  into  conformity  by  syllabic  measure,  of  sound,  as  well  as  of 
sense.  This  artificial  structure  has  an  effectiveness  of  its  own,  and  is  suited  to  the 
popular  ear  ;  but  it  is  incapable  of  the  elevation  which  the  earlier  and  simpler  method 
attained  without  effort.  As  its  Semitic  parallelism  of  substance  excluded  Syriac  poetry 
from  the  variety  in  topic  and  largeness  in  conception  of  the  Greek,  so  this  grecized 
regularity  of  form  hampered  its  efforts  to  rise  to  the  upper  regions  where  the  Hebrew 
is  at  home.  The  wings  are  free  and  ample  by  whose  regulated  stroke  Hebrew  poetry 
is  borne,  and  they  carry  it  to  the  supreme  height  :  in  Syriac  poetry  the  flight  is  too 
commonly  low  and  feeble,  because  its  wings  are  clipped.  In  the  former  we  are  conscious 
of  a  uniformity  as  of  the  unconstrained  waves  of  the  sea,  following  in  a  succession  of 
endless  change — a  uniformity  that  is  majestic  :  in  the  latter  we  detect  the  uniformitj'  of 
the  water-wheel,  that  with  artificial  movement  draws  up  and  dispenses  the  waters  of 
the  well  in  vessels  of  fixed  measure — a  uniformity  that  is  mechanical  and  monotonous. 

IX. — The  Selections  Included  in  the  Present  Collection. 

The  specimens  of  Ephraim's  compositions  offered  in  these  selections  are  : — 
(i)  The  Nisibene  Hymns,   (2)   The  Hym^is  of  the  Nativity,   (3)  The  Hy 771ns  for  the 
Epipha7iy,  (4)  Three  Ho7nilies  (i.,  O71  ou/-  Lord;  ii. ,  O71  Reproof  a7id  Repentance  ;  iii.,  O71 
the  Sififul  Wo7na7i). 

Of  (2)  the  Nativity  Hymns,  the  first  thirteen  are  reprinted  from  the  version  by  the 
Rev.  J.  E.  Morris  (Oxford,  1847),  made  from  the  Roman  Edition  of  the  Syriac  Works  of 
EphraiTu.  The  rest  of  the  series  as  translated  (six  '  in  number,  making  nineteen  in  all) 
were  unknown  when  that  edition  was  completed  in  1743,  These  latter,  and  also  (3;' 
the  Epipha7-iy  Hymns  (with  one  exception)  °  have  since  come  to  light  in  the  Nitrian  col- 
lection of  the  British  Museum,  and  were  printed  by  Professor  Lamy  in  his  St.  Ephraim 

1  From  the  Nitrian  MS.,  14506. 

'■^  Hymns  1-14  from  MSS.,  14506, 14572  ;   No.  15  from  the  Maronite  Breviary. 


X.  PROBABLE  DATES  OF  HIS  WORKS.  151 

(Tom.  I.,  cc.  1-144  ;  Tom.  II.,  cc.  427-504),  1882-1889.  In  the  same  edition  (Tom.  I., 
cc.  145-274;  311-338)  were  tirst  printed  (4)  the  three  Homilies.^  Our  transhitions  of 
these  follow  Lamy's  text,  with  here  and  there  a  slight  variation  where  errors  seem  to 
exist.  These  two  series  of  Hymns  belong  to  the  ecclesiastical  class  :  their  titles  appro- 
priate them  to  two  great  Festivals  of  the  Church,  and  portions  of  these  are  embodied  in 
Syriac  Rituals  still  in  use.  Of  the  two  Homilies,  the  former  was  written  for  the  Feast 
of  the  Epiphany,  like  the  Hymns  which  precede  it. 

The  Nisihene  Hymns  (i)  are  translated  from  the  text  as  first  printed  by  Dr.  Bickell 
(1866),  whose  edition,  like  that  of  Dr.  Lamy,  rests  upon  MSS.  of  the  Nitrian  col- 
lection.* They  also  were  unknown  to  the  Roman  editors  of  the  last  century,  and  to 
the  English  translator  of  1847;  and  they  have  not  till  now  appeared  in  English.  The 
series  when  complete  consisted  of  77  Hymns.  Of  these  the  first  division  (I.-XXXIV. ) 
treat  of  the  fortunes  of  the  Church  in  Nisibis,  Carrhena  [Haran],  and  an  unnamed  city 
(probably  Edessa).^  The  remainder  (XXXV.  to  end)  deal  with  the  topics  of  Death  and 
the  Resurrection.  The  present  selection  comprises  46  of  these,  namely  : — of  \\\q  first 
division,  the  first  21,  those  which  relate  to  Nisibis  and  which  are  the  Nisihene  Hymns 
proper;  of  \.\\q  second  division,  two  series — one  of  8  hymns  (XXXV.-XLII.)  in  which 
Death  and  Satan  hold  monologue  or  dialogue, — the  other  of  17  (LH.-LXVHI.),  similar 
in  character,  but  with  Man  as  a  third  interlocutor. 

X. — Probable  Dates  of  His  Works. 

Of  the  compositions  contained  in  this  volume,  none  yields  internal  evidence  of  its 
date,  except  the  Nisibene  Hymns  of  the  first  division.  Hymns  XXXV.-XLII.  (not  in- 
cluded here),  apparently  belong  to  the  later  (or  Edessene)  period  of  Ephraim's  life, 
and  to  the  reign  of  Valens, — i.e.,  they  are  later  than  the  year  363.  The  21  Hymns 
which  stand  first  in  our  collection  may  confidently  be  assigned  to  the  year  of  the  third 
siege  (350)  and  the  thirteen  following  years.  Hymn  I.  was  indubitably  composed 
while  the  siege  was  still  urgent  ;  Hymns  I.  and  III.  immediately  after  the  deliverance; 
Hymns  IV.-XII.  deal  with  the  fortunes  of  the  city  and  country  in  a  troubled  time  of 
nvasion  that  succeeded  ;  the  rest  (XIII. -XXI.)  treat  of  the  four  successive  Bishops  of 
N^isibis  under  whom  Ephraim  lived — Jacob,  Babu,  Valgesh,  and  Abraham.  The  last- 
lamed  is  not  elsewhere  recorded  except  by  Elias  of  Nisibis,  but  the  death  of  Valgesh  is 
cnown  to  have  occurred  in  361.*  The  Hymns  therefore  which  celebrate  the  accession 
)f  Abraham  to  the  See  (XVII.-XXI.)  must  be  placed  in  the  interval,  361-363,  the  latter 
)eing  the  year  when  Ephraim  with  all  the  Christian  population  of  the  city  was  driven 
)ut  by  Sapor.  Hymns  XIII. -XVI.,  being  written  while  Valgesh  was  Bishop — for  they 
;ompare  him  with  his  two  predecessors — fall  into  the  interval  between  the  year  of  the 
'iege  (350),  which  they  speak  of  as  past, — and  the  year  of  the  death  of  Valgesh  (361). 
3ickell  assigns  IV.-XII.  to  the  months  of  Sapor's  invasion  in  359;  XIII.-XVI.  to  358 
nid359  ;  XVII.-XXI,  to  363,  in  the  short  space  between  Julian's  death  and  the  surrender 
)f  Nisibis, 

It  is  probable  that  most  of  his  Hymns  that  are  definitely  controversial  belong,  like 
ncist  of  his  controversial  writings,  to  the  years  of  his  later  life,  at  Edessa.  And  as  we 
lave  seen,  the  earliest  of  them  that  can  be  confidently  dated,  is  not  earlier  than  350. 
kit  it  would  be  hasty  to  conclude  that  he  had  composed  no  Hymns  before  that  date, 

2  From  MSS.  14570,  14651,  17266;  and  a  fragment  from  14654  (printed  in  Tom.  II.,  pp.  xx-xxiii.). 
•*  MSS.  14572,  17141  chiefly  ;  with  a  few  others  of  secondary  value.     Five  Hymns  are  lost  (viii.  and  xxii.- 
XV.),  and  part  of  two  others  (ix.  and  xxvi.). 

'  Note  the  mention  of  Edessa  in  Hymn  xlii.  r. 
^  Chron.  Edcss.,  as  above  ;  Chronol.  of  Elias  Nisib. 


152  APHRAHAT. 


and  that  in  the  Nisibene  Hymns  of  the  sieije  we  have  the  first  fruits  of  the  vine  of  his 
vision.  In  350  he  must  have  been  over  forty — perhaps  over  fifty  years  of  age  ;  and  it 
is  highly  improbable  that  a  fertility  w^hich  proved  to  be  so  abundant,  did  not  begin  to 
manifest  itself  at  a  much  earlier  age  ;  or  that  a  literary  offspring  of  such  bulk  and  im- 
portance was  all  produced  in  the  last  five  and  twenty  years  of  a  long  life.  The  earlier 
authorities  concerning  his  life  give  no  definite  information  on  this  head  ;  and  the  Syriac 
Life  is  vague  in  its  statements  and  untrustworthy  in  its  chronology.  The  account 
given  of  Barhebraeus,  a  well-informed  but  very  late  writer  (thirteenth  century),  can 
hardly  be  accepted  as  embodying  any  genuine  tradition,  but  has  probability  in  its 
favor: — "From  the  time  of  the  Nicene  Council  (he  writes '),  Ephraim  began  to  write 
canticles  and  hymns  against  the  heresies  of  his  time," — for  few  of  his  hymns  are  with- 
out a  polemic  spirit,  though  (as  has  been  said)  those  that  are  purely  controversial  seem 
to  be  of  a  later  period.  A  much  later  author  indeed,  Georgius  ' '  Bishop  of  the  Arabians  '' 
(writing  in  714)  warns  us  that  there  is  no  evidence  to  assign  any  of  Ephraim's  writings 
to  the  twenty  years' interval  between  the  Nicene  Council  and  the  year  345 — "especially 
(he  adds)  to  the  years  before  337."  "  This  writer,  however,  is  here  arguing  in  support  of 
the  claim  of  Aphrahat  to  be  an  independent  author,  against  those  who  regarded  him 
as  a  disciple  of  Ephraim  ;  and  he  rests  his  case  on  the  ground  that  whereas  the  Demon- 
strations of  Aphrahat  are  (as  we  shall  see  presently)  dated  from  337  to  345,  no  compo- 
sition of  Ephraim's  can  be  shown  to  have  been  written  so  early.  And  it  must  be 
admitted  that  the  earliest  date  (as  above  noted)  that  can  be  fixed  with  certainty  for  any 
of  Ephraim's  innumerable  productions  in  350, — thirteen  years  later  than  Aphrahat's 
earlier  Demonstrations.  Against  this  is  to  be  set  the  tradition  of  Ephraim's  presence  at 
Nicaea,  implying  as  it  does  that  even  in  325  he  had  made  himself  a  notable  person,^ 
and  the  probability  that  one  who  has  left  such  ample  proof  of  the  copiousness  of  his 
literary  gift,  must  have  begun  to  exercise  it  before  a  date  at  which  lie  would  have 
passed  his  thirtieth  year  (supposing  his  birth  to  have  been  in  306),  or  even  have  entered 
middle  life  (if  we  place  it  at  the  beginning  of  the  century).  The  two  writers  were 
unquestionably  contemporary,  and  as  yet  no  sufficient  data  have  been  discovered  to 
determine  to  which  of  them  seniority  belongs. 

SECOND  PART. 

APHRAHAT  THE  PERSIAN  SAGE. 

I.  Name  0/ Author  of  Demonstrations  long  Unknown. — The  author  of  the  Demonstra- 
tions, eight  of  which  appear  (for  the  first  time  in  an  English  version)  in 'the  present 
volume,  has  a  singular  literary  history.  By  nationality  a  Persian,  in  an  age  when 
Zoroastrianism  was  the  religion  of  Persia,  he  wrote  in  Syriac  as  a  Christian  theologian. 
His  writings,  now  known  to  us  as  the  works  of  Aphrahat,  were  remembered,  cited, 
translated,  and  transcribed  for  at  least  two  centuries  after  his  death  ;  but  his  proper 
name  seems  to  have  been  for  a  time  forgotten,  so  that  in  the  MSS.  of  the  fifth  and 
sixth  centuries  the /?ewo7Z5/ra/?b«s  are  described  as  composed  by  "  the  Persian  Sage," 
or  "Mar  Jacob  the  Persian  Sage  ;  "  and  a  writer  of  the  eighth  century,  who  had  made 
a  minute  study  of  these  writings  and  ascertained  their  date,  admits  that  he  has  been 
unable  to  find  out  "  who  or  what  he  was,  his  rank  in  the  Church,  his  name  or  abode." 
Not  only  so,  but  the  name  Jacob   assigned  (rightly  or  wrongly)  to  him  has  led  to  a 

1  Af>.  Assemani,  B.  0.  I.  116. 

2  Ap.  Forget,  Dc  Vita  Aplimatis,  Introdiictio,  p.  22  ;  see  also  pp.  121-126  of  Forget's  Dissertation  which 
follows  ;  also  p.  5  of  Iiitrod. 


4-  EXTENT  AND  LIMITS  OF  THEIR  CIRCULATION.  153 

confusion  of  identity.  His  works  have  been  ascribed  for  many  hundred  years — from  a 
date  not  lonj^  after  their  compositioii  down  to  quite  recent  times,  to  an  earlier  Jacob,  the 
famous  and  saintly  Bishop  of  Nisibis  in  the  days  of  Constantine  the  Great.  It  is  not 
until  the  tenth  century  that  the  true  name  of  "the  Persian  Sage"  emerges  to  light  as 
Aphrahat,  by  which  he  is  unhesitatingly  designated  by  several  well  informed  and 
accurate  authorities  of  that  and  the  three  succeeding  centuries,  and  under  which  he  is 
known  to  modern  scholars. 

2.  Their  Subjects,  and  Arrangement. — The  Demonstrations  are  twenty-two  in  number, 
after  the  number  of  the  letters  of  the  Syriac  alphabet,  each  of  them  beginning  with  the 
letter  to  which  it  corresponds  in  order.  The  first  ten  form  a  group  by  themselves,  and 
are  somewhat  earlier  in  date  than  those  which  follow  :  they  deal  with  Christian  graces, 
hopes,  and  duties,  as  appears  from  their  titles  : — "Concerning  Faith,  Charity,  Fasting, 
Prayer,  Wars,  Monks,  Penitents,  the  Resurrection,  Humility,  Pastors."  Of  those  that 
compose  the  later  group,  three  relate  to  the  Jews  ("  Concerning  Circtnncision,  the  Pass- 
over, the  Sabbath")  ;  followed  by  one  described  as  ''Hortatory,"  which  seems  to  be  a 
letter  of  rebuke  addressed  by  Aphrahat,  on  behalf  of  a  Synod  of  Bishops,  to  the  clergy 
and  people  of  Seleucia  and  Ctesiphon  ;  after  which  the  Jewish  series  is  resumed  in  five 
discourses,  '  *  Concerning  Divers  Meats,  The  Call  0/  the  Gentiles,  Jesus  the  Messiah,  Virgin- 
ity, the  Dispersion  of  Israel."  The  three  last  are  of  the  same  general  character  as  the 
first  ten,  — "  Concerning  Almsgiving,  Persecution,  Death,  and  the  Latter  Ti?nes."  To  this 
collection  is  subjoined  a  twenty-third  De?nonstration,  supplementary  to  the  rest, 
"■  Concerning  the  Grape,"  under  which  title  is  signified  the  blessing  transmitted  from  the 
beginning  through  Christ,  in  allusion  to  the  words  of  Isaiah,  "As  the  grape  ^  is  found 
in  the  cluster  and  one  saith,  Destroy  it  not"  (Ixv.  8).  This  treatise  embodies  a  chrono- 
logical disquisition  of  some  importance. 

3.  Dates  0/  Composition. — Of  the  dates  at  which  they  were  written,  these  discourses 
supply  conclusive  evidence.  At  the  end  of  section  5  of  Detnonstr.  V.  {Concerning 
Wars),  the  author  reckons  the  years  from  the  era  of  Alexander  (b.c.  311)  to  the  time 
of  his  writing  as  648.  He  wrote  therefore  in  a.d.  ^-^j — the  year  of  the  death  of 
Constantine  the  Great.  Demonst.  XIV.  is  formally  dated  in  its  last  section,  "in  the 
month  Shebat,  in  the  year  655  (that  is,  a.  d.  344).  More  fully,  in  closing  the  alpha- 
betic series  (XXII.  25)  he  informs  us  that  the  above  dates  apply  to  the  two  groups — the 
first  ten  being  written  in  337  ;  the  twelve  that  follow,  in  344.  Finally,  the  supplement- 
ary discourse  "Concerning  the  Grape"  was  written  (as  stated,  XXIII.  69)  in  July,  345.  (^.^^-^^n^^^-^ 
Thus  the  entire  work  was  completed  within  nine  years, — five  years  before  the  middle 

3f  the  fourth  century, — before  the  composition  of  the  earliest  work  of  Ephraim  of  which 
the  date  can  be  determined  with  certainty. 

4.  Extent  and  Limits  of  their  Circulation, — These  Demonstrations,  though  they  fell 
'ar  short  of  attaining  the  unbounded  popularity  which  was  the  lot  of  the  countless 
Hymns  and  Homilies  of  Ephraim,  appear  to  have  won  for  themselves  a  recognized 
)lace  in  Syriac  literature.  It  is  true  that,  in  striking  contrast  with  the  overwhelming 
uimbers  of  MSS.  containing  portions,  great  or  small,  of  Ephraim's  works,  which  are 
;o  be  met  with  in  nearly  every  collection  of  Syriac  written  remains,  one  complete  and 
wo  incomplete  copies  are  all  that  have  reached  us  of  this  series  of  twenty-three  treatises  ; 
md  extracts  or  quotations   from  them  very  rarely  occur."     Yet  it  is  clear  that  com- 


3  So  in  Peshitto  ;  "  nnrii>c  grafcr  in  LXX. ;  "  new  wine,"  in  A.V.  and  R.V.,  with  the  Hebrew  ;  but  the 
^atin  Vulgate  agrees  with  Peshitto. 

•»  In  Rosen-Forshall's  and  Wright's  Catalognes  of  Syriac  MSS.,  British  Museum,  while  but  few  MSS. 
Add.  14619,  Add.  17182,  Orient.  1017.  Rich.  7197)  contain  any  portion  of  Aphrahat,  the  list  of  MSS.  of 
ephraim's  works  and  fragments  nearly  fills  three  columns. 


154  APHRAHAT. 


positions  which  were  thought  worthy  at  an  early  date  of  translation  into  at  least  one 
foreign  tongue,  must  have  had  some  considerable  reputation  in  the  country  of  their 
origin  ;  and  it  may  be  presumed  that  these  two  or  three  MSS.  (of  the  fifth  and  sixth 
centuries),  are  the  survivors  of  a  fairly  large  number  of  which  the  majority  have 
perished. 

The  Armenian  translation  is  probably  the  earliest  evidence  now  extant  of  the  circu- 
lation (though  under  a  wrong  ascription  of  authorship)  of  the  Demonstrations,  of  which  it 
comprises  nineteen.  Armenian  scholars  seem  to  agree  in  the  belief  that  it  was  made 
in  the  fifth  century,  before  its  original  was  more  than  a  hundred  years  in  being.  An 
Ethiopic  translation  of  the  discourse  "  On  Wars  "  is  extant,  but  there  is  no  evidence 
that  it  formed  part  of  a  version  extending  to  all  or  any  of  the  remaining  twenty-two,  nor 
is  its  date  even  approximately  determinable. 

The  manuscript  evidence  hardly  reaches  so  far  back  as  that  of  the  Armenian  version. 
The  oldest  extant  MS.  of  these  discourses  (Add.  17182  of  the  British  Museum)  contains 
the  first  ten,  and  is  dated  474.  With  it  is  bound  up  (under  the  same  number)  a  second, 
dated  512,  containing  the  remaining  thirteen.  A  third  (Add.  146 19)  of  the  sixth  century 
likewise,  exhibits  the  whole  series.  A  fourth  (Orient,  1017),  more  recent  by  eight  cen- 
turies, will  be  mentioned  farther  on.  Of  the  three  early  MSS.,  the  first  designates 
the  author  as  "the  Persian  Sage"  merely,  as  does  also  the  third  :  the  second  prefixes 
his  name  as  "  Mar  Jacob  the  Persian  Sage." 

Among  Syriac  authors,  the  first  to  show  an  acquaintance  with  these  treatises,  at  a 
date  prior  to  that  of  the  earliest  of  these  MSS.,  is  Isaac  of  Antioch,  known  as  "the 
Great,"  whose  literary  activity  belongs  to  the  first  half  of  the  fifth  century.  In  his 
works  passages  have  been  pointed  out  ^  which  are  evidently  borrowed  with  slight 
change  from  the  Demonstrations, — especially  from  that  Concerning  Fasting,  and  (though 
less  distinctly)  from  that  Concerning  Faith.  The  imitation,  however,  is  tacit,  and  Isaac 
nowhere  names  the  work  (or  its  author)  whence  he  derived  the  illustrations  and  even  the 
expressions  he  uses  in  treating  of  these  topics. 

Before  the  close  of  the  same  century,  we  find  evidence  that  they  were  known — by 
repute,  though  apparently  no  farther — to  a  Latin  writer  of  Western  Europe,  Gennadius 
of  Marseilles,  the  continuator  of  St.  Jerome's  work  De  Viris  Illustrihus,  who  wrote 
about  the  year  495.  Though  mistaken  (as  will  presently  be  shown)  about  their  parentage, 
and  incorrectly  informed  as  to  their  number  (which  he  supposes  to  be  twenty-six), 
Gennadius  states  their  titles  with  such  an  approach  to  accuracy,  as  to  leave  no  room  for 
doubt  that  the  discourses  he  describes  are  those  of  which  we  now  treat.  He  shows 
himself  aware  that  they  are  in  Syriac,  but  gives  no  hint  that  he  has  ever  seen  them,  or 
that  he  is  able  to  read  them." 

In  the  seventh  century,  or  (however)  early  in  the  eighth,  tokens  appear  of  a  revival  of 
interest  in  them.  Georgius,  "  Bishop  of  the  Arabs,"' a  Jacobite  prelate,  having  been 
applied  to  by  one  Joshua  an  anchorite  for  information  concerning  the  '■'^  Epistles  "  (as 
he  styles  them)  of  "the  Persian  Sage  "  and  their  authorship,  wrote  (in  Syriac)  in  the 
year  714  a  very  full  and  elaborate  reply,  in  which  he  cites  at  length  passages  from 
several  of  them,  including  those  (above  referred  to)  in  which  the  dates  of  writing  are 
stated  with  precision, — and  he  infers  from  these  dates,  that  the  author,  of  whose  name 
he  professes  himself  to  be  ignorant,  wrote  too  early  to  be  a  disciple  of  Ephraim.      To 

5  Forget,  De  Vita  e  Scriptis  Aphraatis  (1882),  pp.  139-148;  also  (cited  by  him  S.  Isaaci  Antiocheni  0pp. 
(ed.  Bickell,  1873). 

*  The  titles  given  by  Gennadius  do  not  number  26  ;  some  titles  he  omits  ;  others  he  divides,  treating  as 
two  what  is  really  one,  in  several  instances. 

*  See  the  text  in  Wright's  Aphraatis,  pp.  laff.  ;  in  Lagarde's  AnaledaSyr.,  pp.  108^.  ;  or  Forget  (as  above) 
pp.  8# 


APHRAHAT.  155 


this  inference  we  may  safely  assent,  even  though  we  hold  that  Ephraim  wrote  and 
taug-ht  earlier  in  the  century  than  Georgius  endeavours  to  place  him.  The  point 
to  be  noted  is,  that  this  learned  and  acute  writer,  though  he  had  by  careful  study  made 
himself  familiar  with  the  Demonstrations,  neither  knows,  nor  can  guess  at,  the  name  of 
their  author,  nor  can  he  record  any  tradition  concerning  his  identity.  He  can  only  tell 
what  he  has  learned  from  their  contents,  that  they  were  written  from  337  to  345,  by  one 
who  was  a  monk,  and  a  cleric,  and  that  they  were  characterized  by  certain  peculiarities 
of  doctrine. 

5.  Ascribed  to  Jacob  0/ Nistbis. — Thus  it  appears  that  the  series  of  discourses  now 
known  as  the  Demonstrations  of  Aphrahat,  were  imitated,  and  transcribed,  and  trans- 
lated, into  Armenian,  and  their  titles  cited  by  a  Latin  biographer,  and  their  contents 
minutely  investigated  by  an  able  critic,  within  the  four  centuries  that  followed  the  time 
of  their  composition  ;  while  through  all  that  long  period  the  name  of  Aphrahat  had 
passed  out  of  memory,  and  the  "Persian  Sage"  simply,  or  else  with  the  addition  of 
an  ambiguous  and  misleading  name,  "Jacob,  the  Persian  Sage,"  was  the  designation 
by  which  their  author  was  usually  known.  As  we  have  seen,  the  scribes  of  two  MSS., 
of  the  fifth  and  sixth  centuries,  and  Georgius  in  the  early  eighth,  confine  themselves  to 
the  former  ;  and  the  scribe  of  the  sixth,  thirty-eight  years  later  than  the  earlier  of  the 
other  two,  uses  the  latter.  Misled  by  it,  the  Armenian  translator,  and  Gennadius  in 
his  biographical  work,  fell  into  the  error  of  identifying  the  Jacob  who  wrote  the  De7non- 
strations  with  a  namesake,  the  earlier  and  more  conspicuous  Jacob  of  Nisibis,  of  whom 
we  have  had  occasion  to  speak  in  treating  of  the  life  of  Ephraim.  But  of  this  celebrated 
personage  no  writings  are  recorded,  nor  was  he  a  Persian,*  but  a  native  of  Nisibis  (in 
his  time  a  city  of  the  Roman  Empire),  in  338,  seven  years  before  the  completion  of  the 
treatises  in  question.  As  Jacob  of  Nisibis  is  thus  too  early  to  be  the  author  of  them, 
so,  on  the  other  hand,  Jacob  of  Sarug,  whom  Assemani  suggested  in  correcting  the 
mistake  of  Gennadius,'  is  too  late  ;  for  he  was  not  born  till  more  than  a  century  after 
the  date  of  the  last  Demonstration. 

6.  Reappearance  of  the  Name  of  Aphrahat. — It  is  not  until  some  years  after  the  mid- 
dle of  the  tenth  century,  that  the  "  Persian  Sage  "  first  appears  under  his  proper  name, 
— of  which,  though  as  it  appears  generally  forgotten  in  the  Syriac  world  of  letters,  a 
tradition  had  survived. — The  Nestorian  Bar-Bahlul  (circ.  963)  in  his  Syro-Arabic  Zga7co«, 
writes  thus  : — "Aphrahat  [mentioned]  in  the  Book  of  Paradise,  is  the  Persian  Sage,  as 
they  record." — So  too,  in  the  eleventh  century,  Elias  of  Nisibis  (Barsinaeus,  d.  1049), 
embodies  in  his  Chronography ,  a  table,  compiled  from  Demonstr.  XXIII. ,  of  the  chron- 
ography  from  the  Creation  to  the  "Era  of  Alexander"  (b.c.  311),  which  he  describes 
as  "  The  years  of  the  House  of  Adam,  according  to  the  opinion  of  Aphrahat,  the  Per- 
sian Sage."  * — To  the  like  effect,  but  with  fuller  information,  the  great  light  of  the  me- 
diaeval Jacobite  Church,  Gregory  Barhebraeus  (d.  1286),  in  Part  I.  of  h.\s  Ecclesiastical 
Chronicle,  in  enumerating  the  orthodox  contemporaries  of  Athanasius,  mentions,  after 
Ephraim,  "the  Persian  Sage  who  wrote  the  Book  of  Demonstrations  ;"  '^  and  again  in 
1 

8  The  Armenian  Menologium,  subjoined  by  Antonelli  to  the  Armenian  version,  as  printed  by  hnn,  makes 
Jacob  to  have  been  sister's  son  to  Gregory  the  Illuminator,  the  Apostle  of  Armenia,  to  whom  that  version 
(impossibly)  ascribes  the  letter  prefixed  to  Demonstr.  I.  But  this  statement  is  probably  an  invention,  devised 
in  order  to  connect  Jacob  with  the  Armenian  Church. 

3  Biblioth.  Orient.  I.,  p.  S  A  note  in  MS.  Orient.  1017,  suggests  Jacob  of  Tagrit,— ignorantiv,  for  he  was  of 
the  13th  century. 

1  For  this  extract,  see  Wright's  Afhraales,  pp.  38,  39. 

2  The  MS.  of  Barhebraeus  which  Wright  {Aphraates,  pp.  2,  3),  follows  in  treating  of  this  notice,  seems  to 
identify  the  "  Persian  Sage,"  with  one  "  Buzitis,'  who  is  mentioned  immediately  before  ;  and  he  conjectured 
therefore  that  "  Buzitis  "  was  a  scribe's  error  ior  Parhatis  (=Aphraates).  But  other  MSS.  insert  the  copu- 
lative particle  so  as  to  distinguish  "  the  Persian  Sage  "  from  the  "  Buzitis,"  whose  name  precedes. 


156  APHRAHAT. 


Part  II.,  supplies  his  name  under  a  slightly  different  form,  as  one  who  "  was  of  note 
in  the  time  of  Papas  the  Catholicus, "  ' '  the  Persian  Sage  by  name  Pharhad,  of  whom  there 
are  extant  a  book  of  admonition  [a/.,  admonitions]  in  Syriac,  and  twenty-two  Epistles 
according  to  the  letters  of  the  alphabet. "  '  Here  we  have  not  only  the  name  and  descrip- 
tion of  the  personage  in  question,  but  a  fairly  accurate  account  of  his  works,  under  the 
titles  by  which  the  MSS.  describe  them,  ''Epistles  ?i\\(S. Demonstrations  ; — and  moreover 
a  sufficient  indication  of  his  date,  in  agreement  with  that  which  the  Demonstratiotis 
claim  :  for  one  who  began  to  write  in  337  must  have  lived  in  the  closing  years  of  the 
life  of  Papas  (who  died  in  334),  and  in  the  earlier  years  of  the  life  of  Ephraim.  So  yet 
again,  a  generation  later,  the  learned  Nestorian  prelate,  Ebedjesu,  in  his  Catalogue  of 
Syrian  ecclesiastical  authors,^  writes,  "  Aphrahat,  the  Persian  Sage,  composed  two 
volumes  with  Homilies  that  are  according  to  the  alphabet."  Here  once  more  the  name 
and  designation  are  given  unhesitatingly,  and  the  division  of  the  discourses  into 
two  groups  is  correctly  noted  ;  but  the  concluding  words  appear  to  distinguish  these 
groups  from  the  alphabetic  Homilies.  Either,  therefore,  we  must  take  the  preposition 
rendered  ''with"  to  mean  "containing," — or  we  must  conclude  that  Ebedjesu's  know- 
ledge of  the  work  was  at  second-hand  and  incorrect.  Finally,  in  a  very  late  MS./  dated 
1364,  is  found  the  first  or  chronological  part  of  Demonstration  XXIII.,  headed  as  fol- 
lows:— "The  Demonstration  concerning  the  Grape,  of  theSage  Aphrahat,  who  is  Jacob, 
Bishop  of  Mar  Mathai."  Here  (though  the  prefix  "Persian"  is  absent)  we  have  the 
author's  title  of  "Sage";  and  the  identification  of  the  "Aphrahat '' of  the  later  authori- 
ties with  the  "Jacob"  of  the  earlier  is  not  merely  implied  but  expressly  affirmed. 
Here,  moreover,  we  have  what  seems  to  account  for  the  twofold  name.  As  author,  he 
is  Aphrahat ;  as  Bishop,  he  is  Jacob — the  latter  name  having  been  no  doubt  assumed 
on  his  elevation  to  the  Episcopate.'  Such  changes  of  name,  at  consecration,  which 
in  later  ages  of  the  Syrian  Church  became  customary,  were  no  doubt  exceptional  in  the 
earlier  period  of  which  we  are  treating.  But  the  fact  that  Aphrahat  was  a  Persian 
name,  bestowed  on  him  no  doubt  in  childhood — when  he  was  still  (as  will  be  shown 
presently)  outside  the  Christian  fold — a  name  which  is  supposed  to  signify  "Chief"  or 
"  Prefect,"  and  which  may  have  seemed  unsuited  to  the  humility  of  the  sacred  office — 
supplies  a  reason  for  the  substitution  in  its  stead  of  a  name  associated  with  sacred  his- 
tory, both  of  the  Old  and  of  the  New  Testament.  Here  finally  we  have  the  direct 
statement  of  what  Georgius  had  justly  inferred  from  the  opening  of  Dem.  XIV.,  that 
the  writer  was  himself  of  the  clergy,  and  in  this  Epistle  writes  as  a  cleric  to  clerics. 

We  have  now  brought  together  all  the  known  authorities  who  yield  information  con- 
cerning this  collection  of  treatises,  and  its  author.  It  remains  that  we  should  put  into 
a  connected  form  the  facts  to  which  they  testify,  and  point  out  the  inferences  yielded  by 
their  notices,  and  by  the  treatises  themselves. 

7.  His  Nationality  Persian,  and  Probably  Heathen. — That  the  author  was  of  Persian 
nationality,  is  a  point  on  which  all  the  witnesses  agree,  except  the  fourteenth-century 
scribe  of  the  MS.  Orient.  1017,  who  however  is  merely  silent  about  it.  The  name 
Aphrahat  is,  as  has  been  already  said,  Persian — which  fact  at  once  confirms  the  tradition 
that  he  belonged  to  Persia,  and  helps  to  account  for  what  seems  to  be  the  reluctance  ' 

3  Part  I.,  s.  26,  c.  83  ;  Part  II.,  s.  10,  c.  33. 
^Af.  B.  0.  III.  i.  (see  p.  95). 

*  British  Museum,  Orient.  1017, 

*  The  alternative  explanation  has  been  suggested  that  Jacob  was  the  name  received  by  Aphrahat  at 
baptism.  This  is  refuted  by  Wright's  objection,  that,  if  the  name  Jacob  had  been  given  so  early,  the  name 
Aphrahat  would  have  been  entirely  disused  or  forgotten. 

''Basil  (Honiil  in  Hcxacni.  II.  6)  shows  alike  avoidance  of  the  name  of  the  foreigner  Ephraim,  and 
designates  him  as  "  the  Syrian."    See  above,  p.  128. 


8.  EVIDENCE  THAT  HE  WAS  A  CLERIC,  AND  A  BISHOP.      157 


of  early  writers  to  call  him  by  a  name  that  was  foreign,  unfamiliar,  unsuited  to  his 
subsequent  station  in  the  Church,  and  superseded  by  one  that  had  sacred  associations. 
As  a  Persian,  he  dates  his  writings  by  the  years  of  the  reign  of  the  Persian  King  :  the  twen- 
ty-two were  completed  (hesays)  in  the  thirty-fifth,  the  twenty-third  in  the  thirty-sixth  of 
the  reign  of  Sapor.  * — Again  :  as  a  Persian  of  the  early  fourth  century,  it  is  presumable  that 
he  was  not  originally  a  Christian.  And  this  is  apparently  confirmed  by  the  internal 
evidence  of  his  own  writings  ;  for  he  speaks  of  himself  as  one  of  those  '*'  who  have  cast 
away  idols,  and, call  that  a  lie  which  our  father  bequeathed  to  us  ;  "  and  again,  "  who 
ought  to  worship  Jesus,  for  that  He  has  turned  away  our  froward  minds  from  all 
superstitions  of  vain  error,  and  taught  us  to  worship  one  God  our  Father  and  Maker.''' 
— But  it  is  clear  that  he  must  have  lived  in  a  frontier  region  where  Syriac  was  spoken 
freely  ;  *  or  else  must  have  removed  into  a  Syriac-speaking  country  at  an  early  age  ; 
for  the  language  and  style  of  his  writings  are  completely  pure,  showing  no  trace  of 
foreign  idiom,  or  even  of  the  want  of  ease  that  betrays  a  foreigner  writing  in  what  is 
not  his  mother-tongue.  It  is  clear  also  that,  at  whatever  age  or  under  whatever 
circumstances  he  embraced  Christianity,  he  must  have  taken  the  Christian  Scriptures 
and  Christian  theology  into  his  inmost  heart  and  understanding  as  every  page  of  his 
writings  attests. 

8.  Evidence  that  he  was  a  Cleric,  and  a  Bishop. — We  have  already  seen  that  Georgius 
in  his  study  of  the  Demonstrations  perceived  the  indications  which  prove  the,  writer  to 
be  of  the  Clergy.  He  goes  farther,  and  notes  that  the  sixth  {Concerning  Monks)  is 
evidently  written  by  a  monk.  He  might  have  added,  what  is  yet  more  important,  that 
the  fourteenth  (which  he  rightly  fixes  on  as  evidently  written  by  a  cleric)  can  hardly 
have  been  written  by  one  of  lower  rank  than  that  of  Bishop,  The  translation  of  the 
opening  sentence  of  this  discourse  (which  is  an  Epistle  to  the  Bishops,  Clergy  and  people 
of  the  Church  of  Seleucia  and  Ctesiphon)  is  disputed  ;  for  "  we  being  gathered  together 
have  taken  counsel  to  write  this  Epistle  to  our  brethren  .  .  .  the  Bishops,  Priests,  and 
Deacons,  and  the  whole  Church"  (XIV.  i)  may  be  read  so  as  to  make  the  "  Bishops, 
Priests,  etc. ,"  either,  the  "zt'e"  who  write, — or,  the  " brethren"  \v\\o  are  written  to.* 
Whichever  construction  is  adopted,  the  fact  remains  that  Aphrahat  here  writes  on 
behalf  of  a  body  of  men  assembled  in  council,  who  through  him  admonished  their 
"dear  and  beloved  brethren  "  whom  they  designate  (farther  on)  as  "  the  Bishops,  Priests 
and  Deacons  .  .  .  and  all  the  people  of  God  who  are  in  Seleucia  and  Ctesiphon."  It  is 
not  conceivable  that  any  body  of  men  but  a  synod  of  Bishops  (with  their  clergy  and 
people  present  and  assenting)  would,  in  that  age  of  the  Church,  have  taken  upon  itself 
to  meet  and  consult  and  address  such  an  epistle  of  admonition  and  implied  rebuke  to 
that  great  see,  the  seat  of  the  "  Catholicus  of  the  East,"  '  the  prelate  who  in  the  oriental 
hierarchy  was  inferior  in  dignity  to  the  Antiochian  Patriarch  alone,  and  in  authority 
almost  coequal  with  him.  And  it  may  be  safely  assumed  that  the  writer  of  the  Epistle 
was  one — probably  the  chief — of  the  Bishops  in  whose  name  it  is  written.  If  we 
accept  the  late,  but  internally  probable,  statement  of  the  Scribe  of  MS.   Orient.  1017 

8  Demonstr.  XIV.  50  ;  XXII.  25  ;  XXIII.  69. 

9  lb.  XVI.  7  ;  XVII.  8. 

'  Philoxenus  of  Mabug.  likewise  a  Persian,  and  a  writer  of  pure  Syriac,  came  from  tlie  border-region  of 
Beth-garme  {B.  0.  II.  p.,  10). 

'■^  Some  prefer  the  latter  construction ;  but  Wright  {Aphr.,  pp,  8,  9),  Forget  (pp.  82  ff.),  and  Parisot 
' Patrologia  Syr.  I.,  Tom.  I.,  p.  xix)  seem  to  be  right  in  maintaining  the  former.  Another  passage  of  Dan. 
XIV.  (25)  is  translated  by  Wright  ilb.),  Parisot,  and  Antonelli  {Ofyp.  S.  Jacobi  Nis.,  p.  423),  "  The  laying  on  of 
lands  which  certain  men  receive  oftis;  "  but  by  Forget  (pp.  100,  loi)  .  .  .  .  "which  certain  men  of  iis  receive." 
If  the  former  are  right,  the  writer  speaks  as  a  Bishop  ;  but  Forget's  seems  the  true  rendering. 

•'This  ancient  title  is  still  borne  by  the  Head  of  the  Nestorian  Church  :  the  Jacobites  from  the  sixth  century 
downwards  have  substituted  that  of  "  Maphrian  "  {Mafhrino-friictificator),  i.e.  propagator  of  the  Episcopal 
succession  ;  which  continues  in  use  to  the  present  day. 


/ 


158  APHRAHAT. 


(above  mentioned),  that  "the  Persian  Sage  "  was  "Bishop  of  the  monastery  of  Mar 
Mathai,"  we  arrive  at  a  complete  explanation  of  the  circumstances  under  which  this 
Epistle  was  composed.  For  the  Bishop  of  Mar  Mathai  was  Metropolitan  of  Nineveh, 
and  ranked  among  the  Bishops  of  "  the  East"  only  second  to  the  Catholicus  ;  and  his 
province  bordered  on  that  which  the  Catholicus  (as  Metropolitan  of  Seleucia)  held  in 
his  immediate  jurisdiction.  The  Bishop  of  Mar  Mathai  therefore  would  properly 
preside  in  a  Synod  of  the  Eastern  Bishops,  met  to  consider  the  disorders  and  discussions 
existing  in  Seleucia  and  its  suffragan  sees.  It  thus  becomes  intelligible  how  an  Epistle 
of  such  official  character  has  found  a  place  in  a  series  of  discourses  of  which  the  rest 
are  written  as  from  man  to  man  merely.  The  writer  addresses  the  Bishops,  Clergy,  and 
people  of  Seleucia  and  Ctesiphon  in  the  name  of  a  Synod  over  which  he  was  President, 
a  Synod  probably  of  Bishops  suffragan  to  Nineveh,  and  perhaps  of  those  of  some 
adjacent  sees.  Thus  the  admonition  comes  officially  from  "Mar  Jacob  Bishop  of  Mar 
Mathai  ;  "  but  the  thoughts,  and  language,  and  literary  form  are  the  production  of 
Aphrahat  personally,  and  he  accordingly  embodies  it  as  fourteenth  in  his  alphabetic 
series  of  twenty-two  treatises,  in  which  it  is  duly  distinguished  by  its  initial  letter  nun, 
the  fourteenth  of  the  Semitic  alphabet.  It  certainly  breaks  the  sequence  of  subjects, 
coming  after  and  before  treatises  relating  to  Judaism  :  but  for  the  alphabetic  sequence 
it  is  essential. — This  alphabetic  arrangement  was  overlooked  or  ignored  (as  it  seems) 
by  the  Armenian  translator,  who  has  omitted  four  of  the  twenty-two  and  transposed 
others,  placing  the  fourteenth  apart  from  the  rest, — although  xwDemonstr.  XXII.  (which 
however  is  not  included  in  the  Armenian  version)  the  author  recites  all  their  titles, 
arranging  them  in  their  order,  and  noting  that  it  is  the  order  of  the  alphabet.*  In  the 
Syriac  original  the  fact  is  beyond  question  that  Demonslr.  XIV.  is  an  integral  part  of 
the  series  ;  and  we  may  rely  with  confi.dence  on  the  internal  evidence  it  yields  of  the 
high  ecclesiastical  rank  of  the  writer  ^ — evidence  confirmed  by,  and  in  its  turn  confirming, 
the  statement  of  the  fourteenth-century  scribe  who  makes  him  Bishop  of  the  second  see 
of  the  East* 

Reverting  to  the  subject  of  the  Persian  nationality  of  Aphrahat,  we  note  that  this 
monastery  of  Mar  Mathai  was  on  the  eastern,  that  is,  the  Persian,  side  of  the  Tigris, 
not  far  from  what  once  was  Nineveh  and  is  now  Mosul,  on  the  precipitous  mountain 
Elpheph  (now  Maklob)  where  it  still  stands,  though  ruinous,  and  is  known  by  the  name 
of  Sheikh  Malta,  and  is  occupied  by  the  Meiram  (or  IMetropolitan)  and  a  few  monks. 

9.   His  Writings  little  Concerned  with  Current  Controversies. — To  the  remoteness  of  his 

4  The  Roman  editor  (Antonelli)  of  the  Armenian  text  (1756)  was  misled  hy  the  displacement  of  Dcmoiistr. 
XIV.,  and  its  omission  from  the  list  of  Gennadius,  as  well  as  by  its  synodical  character,  to  reject  it  as  spurious. 
Had  he  known  Demoiistr.  XXII.,  or  had  he  been  aware  of  the  alphabetical  arrangement  of  the  series,  he  would 
have  been  guarded  against  this  error.  The  Synod  however  in  whose  name  Demonstr.  XIV.  is  written  cannot 
have  been  (as  Wright  supposed)  that  of  334  Tfor  it  was  written  in  344. 

''  See  also  Demonstr.  X.  (below)  ;  especially  s.  b.,  where  he  exhorts  "pastors"  (evidently  Bishops)  as  one 
set  over  them,  in  other  words,  their  Metropolitan. 

"  An  examination  of  this  MS.  leads  to  the  conclusion  that  its  scribe  was  probably  well  informed  in  this 
matter.  Its  principal  contents  are,  the  "  Book  of  Rays  "  of  Gregory  Barhebraeus  and  three  of  his  minor  works. 
Between  the  first  named  and  that  which  follows  is  inserted  the  extract  from  Dciiionstr.  XXIII.,  above  specified 
(p.  156),  headed  as  we  have  seen  with  the  author's  names  and  additions, — "Aphrahat,  the  Sage,  who  is  Jacob 
Bishop  of  Mar  Mathai."  Now  Gregory  himself,  as  Maphrian,  was  Bishop  of  Mar  Mathai,  and  died  and  was 
buried  in  that  monastery  in  1286.  It  may  be  conjectured  that  this  MS.,  written  in  1364  (not  80  years  after  his 
death),  may  have  obtained  this  passage  of  Aphrahat,  and  the  heading  which  assigns  his  see,  from  some 
collection  made  bv  Gregory,  among  whose  writings  it  here  finds  place.  If  so,  the  statement  that  he  was 
Bishop  of  Mar  Mathai  rests  on  the  authority  of  Gregory,  who  would  no  doubt  have  w-ithin  his  reach  authen- 
tic lists  of  the  names  of  his  predecessors  in  that  see. 

For  the  monastery  of  Mar  Mathai,  see  Rich,  Koordistan,  Vol.  II.,  ch.  xv.,  pp.  73  ft.;  Badger,  Kcstorians, 
Vol.  I.,  ch.  ix„  pp.95  ff.  The  former  visited  it  in  1820 ;  the  latter  in  1843  and  1850 ;  and  his  account  is 
illustrated  with  an  engraving  of  the  monastery,  and  a  plan  of  the  Church.  He  found  the  Mciraii  residing 
there,  with  two  monks  ;  and  five  villages,  with  some  ^50  families,  formed  his  diocese.  In  1880  Sachau 
visited  Mosul,  and  records  {Rcisc,  ch.  iv.,  p.  352)  that  a  Bishop  still  resided  in  this  monastery. 


lo.  POSSIBLY  SUSPECTED  OF  A  NESTORIAN  TINGE.  159 

see,  and  probably  of  the  place  of  his  obvious  origin  and  abode,  from  the  centres  of  reli- 
gious thought  and  controversy,  is  probably  due  the  notable  absence  from  these  discourses 
of  all  reference  to  the  great  theological  questions  that  had  employed,  and  in  his  time  were 
engrossing,  the  leading  minds  of  Christendom.  He  began  to  write  within  ten  years  after 
the  Nicene  Council  and  the  Arian  controversy,  and  the  disputations  that  grew  out  of  it 
were  still  ripe,  and  continued  to  abound  long  after.  The  writings  of  Ephraim  show  how 
vehemently  in  Aphrahat's  lifetime,  or  possibly  a  few  years  later,  the  theologians  of  Nisibis 
and  of  Edessa  deemed  themselves  bound  to  strive  for  the  Faith  against  Arians,  Ano- 
maeans,  Apollinarians, — and  not  less  against  the  surviving  or  revived  heresy  of  home- 
grown production — that  of  Bardesan.'  But  in  Seleucia  and  Ctesiphon  it  is  not  heresy, 
but  strife,  self-seeking,  and  neglect  of  duty,  that  are  censured  by  the  Synod  through  the 
letter  which  we  know  as  Demonstr.  XIV.,  and  the  errors  which  the  Bishop  of  Mar 
Mathai  combats  for  the  benefit  of  those  whom  he  addresses  are  the  errors  of  the  Jews 
who  refused  and  resisted  the  creed  and  the  customs  of  the  Church.  There  is  in  one 
place  {Demonstr.  III.  9)  a  passing  reference  to  the  heresiarchs  of  the  second  and  third 
centuries,  Valentinus,  Manes,  and  Marcion  ;  but  it  merely  amounts  to  a  brief  statement 
in  which  the  false  teaching  of  each  is  summed  up  in  a  sentence,  each  followed  by  the 
question,  Can  one  who  holds  such  doctrine  find  acceptance  before  God  by  his  fasting.? 
No  later  heresy  is  even  mentioned. 

These  facts  not  only  confirm  the  tradition  which  places  him  at  Nineveh,  but  they  go 
far  to  account  for  the  obscurity  in  which  his  name  and  his  writings  lay  so  long.  In  an 
age  of  excited  controversy,  these  quiet  hortatory  discourses,  marked  by  no  striking  elo- 
quence of  style  or  subtlety  of  reasoning,  dealing  with  no  burning  question  of  the  time, 
nor  with  any  disputes  more  recent  than  those  of  the  two  previous  centuries,  or  those 
between  Jew  and  Christian,  would  hardly  attain  to  more  than  a  local  circulation  ;  and 
when  they  penetrated  to  Edessa  or  other  such  centres  of  Syriac  theological  life,  would 
awaken  but  a  languid  interest.  That  they  did  so  penetrate  is  certain  ;  for  of  the  exist- 
ing MSS.  whence  we  derive  their  text,  one  (the  oldest)  was  written  in  Edessa  in  474, 
and  Isaac  of  Antioch,  who  knew  and  imitated  them,  before  that  time,  M'as  a  disciple  of 
Zenobius  of  Edessa.  But  the  paucity  of  such  MSS.,  and  still  more  the  oblivion  which 
so  long  covered  the  name  of  Aphrahat,  prove,  either,  that  the  work  failed  to  attain 
popularity — or,  that  it  provoked  some  prejudice  which  led  to  its  practical  suppression. 
It  would  be  difficult,  however,  to  point  out  anything  in  it  to  which  exception  could  be 
so  seriously  taken  as  to  be  a  bar  to  its  acceptance.  None  of  the  errors  which  so  keen 
a  critic  as  Georgius  detected  in  its  theology — even  if  we  admit  the  justice  of  his  censure 
— is  such  as  to  shock  the  orthodoxy  of  the  fourth  or  fifth  century. 

10.  Possibly  Suspected  of  a  Nestorian  Tinge. — Yet  it  is  possible  that  theological  prepos- 
session may  indirectly  have  brought  about  the  disfavour  or  at  least  disuse  into  which 
the  Demonstrations  fell.  In  Edessa  there  was  an  institution  known  as  the  "  School  of 
the  Persians,"  to  which  as  it  seems  disciples  from  Persia  resorted  for  theological  instruc- 
tion. From  Ibas,  Bishop  of  Edessa  (435-457),  who  was  infected  with  Nestorianism, 
the  Nestorian  taint  passed  to  Maris,  a  Persian  (and  through  him  to  Persia  generally), 
and  likewise  to  Maro,  a  teacher  in  the  school.  After  the  death  of  Ibas,  the  Persian 
and  others  who  had  followed  him  were  expelled  from  Edessa,  by  Nonnus  his  orthodox 
opponent  and  successor  ;  and  the  school  was  finally  closed  by  the  next  Bishop,  Cyrus, 
in  the  reign  of  Zeno  '  (who  died  491).  These  facts  may  well  be  supposed  to  have  raised 
a  prejudice  against  all  writings  coming  from  a  Persian  source  ;  and  the  works  of  "the 

'  See  Ephraim's  words,  cited  above,  pp.  129,  136. 

*  Simeon  of  Beth-Arsam,  ap.,  Assem  ,  B.  0.  I.  346,  is  our  authority  for  this  narrative. 


i6o  APHRAHAT. 


Persian  Sage,"  absolutely  free  though  they  are. from  any  thought  or  phrase  which  could 
be  construed  as  favouring  or  tending  in  the  direction  that  led  to  the  errors  of  Nestorius, 
may  have  come  undeservedly  under  the  ban  issued  against  the  School  of  the  Persians 
and  all  that  was  connected  with  it,  by  the  orthodox  zeal  of  Cyrus.  It  is  probable  that 
his  writings  were  read  in  that  school,  and  that  he  himself  may  have  studied  them  in 
early  life.  Prescribed  in  Edessa,  the  centre  of  Syriac  theology,  these  discourses  would 
be  effectually  checked  in  their  circulation  in  all  churches  of  Syriac-speaking  Christen- 
dom that  were  anti-Nestorian/ 

II.  Their  Popularity  in  the  Armenian  Church. — How  the  book  made  good  and  held 
its  footing  in  the  Armenian  Church  is  perhaps  more  difficult  to  explain.  It  is  not  indeed 
the  only  instance  in  which  an  author,  of  whom  no  works  are  extant  in  their  original 
tongue,  has  survived  and  been  widely  known  in  a  translation.  A  notable  example  is 
that  of  Iren<3eus,  of  whose  great  work  on  Heresies,  so  well  known  in  its  early  Latin 
dress,  but  a  few  fragments  have  reached  us,  through  citations,  in  Greek.  There  is  no 
obvious  ecclesiastical  channel  through  which  the  knowledge  of  the  writings  of  Aphrahat 
can  be  supposed  to  have  reached  Armenia,  unless  by  way  of  Edessa,  before  they  fell 
(as  above  suggested)  into  discredit  in  that  city.  But  it  is  to  be  borne  in  mind  that  from 
and  after  the  close  of  the  fourth  century  "greater  {i.e.  Eastern)  Armenia  was  ruled  as 
a  dependency  of  Persia,  by  Persian  Kings."  '  Of  these  the  earlier  at  least  were  Christians, 
and  their  policy  led  them  to  promote  the  Syriac  language  and  literature,  as  against  the 
Greek,  among  their  people  ;  until,  under  the  Catholicus  Isaac  (d.  44 1),  the  Armenian 
tongue  was  reduced  to  writing  (in  the  characters  then  invested  by  Mesrob),  and  a 
beginning  made  of  an  Armenian  sacred  literature  by  the  translation  of  the  Scriptures 
into  Armenian  from  the  Syriac.  Versions  of  the  works  of  Syriac  divines  would  naturally 
follow  before  long.  That  among  these  Ephrairns  Commeiitaries  were  conspicuous  we 
have  already  mentioned  (p.  147)  :  that  those  of  a  Syriac  Divine  of  Persian  nationality 
should  be  passed  over  is  unlikely — a  Divine  too  of  such  repute  as  to  have  won  the 
honourable  title  of  "  the  Persian  Sage,"  and  who  as  occupant  of  a  great  Persian  see  was 
also  known  as  Jacob  of  Mar  Mathai,  metropolitan  of  Nineveh.  How  readily  his  as- 
sumed name  would  lead  to  his  being  confused  with  his  far  more  widely  known  name- 
sake of  Nisibis,  we  have  already  pointed  out;  and  it  is  obvious  that  the  name,  once 
attributed  and  accepted,  would  lend  fictitious  vogue  to  the  book. 

12.  First  Printed  in  an  Armenian  Version. — The  mistake  of  the  Armenian  translator 
became,  in  later  times,  the  means  of  first  making  the  work — though  not  the  name— of 
Aphrahat  known  to  European  scholars.  The  Armenian  version,  containing  nineteen  of 
the  Demonstrations  (XX.  being  omitted),  was  printed  at  Rome  in  1756,  edited,  with  a 

'  Note  that  the  authorities  who  know  the  author  as  Aphrahat  are  of  "  the  East "  (in  the  ecclesiastical  sense 
— namelv,  the  regions  beyond  the  Tigris).  Bar-Bahlul  and  Ebedjesu  are  Eastern,  as  being  Nestorians.  Of 
the  Jacobites,  Elias  Barsmneus  was  of  Mosul  originally,  and  Gregory  Barhebraeusas  Maphrian  had  his  see  in 
Mosul  and  the  whole  East  under  his  rule.  The  scribe  of  the  MS.  Orient.  1017  wrote  indeed  in  the  Jacobite  con- 
vent of  Kartamin,  but  he  was  merely  the  copyist  of  a  MS.  of  the  works  of  Barhebneus,  obtained  no  doubt 
from  Mosul.  On  the  other  hand,  of  the  three  scribes  of  the  earlier  MSS.,  who  knew  him  only  as  "  the 
Persian  Sage,"  or  as  "  Mar  Jacob,"  one  was  of  Edessa,  and  all  were  presumably  Jacobites  of  the  same 
regions  ;  as  likewise  Georgius  (also  connected  with  Edessa),  and  his  correspondent  (Joshua,  of  Anab).  Isaac 
of  Nineveh  was  Eastern,  and  Nestorian  ;  but  as  he  nowhere  mentions  the  author  of  the  works  with  which 
he  was  evidently  acquainted,  he  does  not  come  here  into  consideration.  Nor  does  Ennadius  ;  inasmuch  as 
we  have  no  means  of  discovering  how  he  came  to  hear  of  their  existence,  or  to  attribute  them  to  Jacob  of 
Nisibis  :  w^e  can  only  conjecture  that  his  informant  may  have  been  an  Armenian. 

As  to  Barhebrajiis,  the  significant  fact  is  farther  to  6e  noted  that  in  Part  I.,  where  he  treats  of  the  Pa- 
triarchs and  the  western  provinces,  presumably  drawing  from  Western  documents,  he  only  speaks  of  "  the 
Persian  Sage  :"  and  the  name  Anhrahat  first  appears  in  Part  II.,  where  the  writer  records,  as  Maphrian, 
no  doubt,  from  the  tradition  of  his  own  church  at  Mosul,  the  names  of  the  notable  persons  of  the  time  of 
his  predecessor,  Papas  the  Catholicus  of  the  East. 

'-  See  Gibbon,  Decline  and  Fall,  ch.  x.xxii.  (p.  392,  Vol.  III.  of  Prof.  Bury's  edition  ;  also  his  Appendix  25, 
P-  504)- 


14.  WAS  APHRAHAT  PRIOR  TO  EPHRAIM?  i6i 

Latin  version,  by  Antonelli.  Its  text  is  derived  from  a  transcript  made  in  17 19,  after 
an  ancient  copy  in  the  Armenian  Monastery  at  Venice,  by  order  of  the  Abbot  Peter 
Mechitar,  and  presented  by  him  to  Pope  Clement  XI.  for  the  Vatican  Library.  In  this 
edition,  entitled  -S".  Patris  Jacohi  Episcopi  Nisibeni  Sermones,  the  discourses  are  not 
merely  ascribed  to  Jacob  of  Nisibis,  but  the  theory  is  advanced  by  the  editor,  that  the 
Armenian  text  is  the  original.  It  is  hardly  necessary  to  point  out  that  the  alphabetic 
arrangement  of  the  twenty-two  discourses — which  is  not  and  could  not  be  reproduced  in 
Armenian,*  a  language  with  an  alphabet  of  thirty-eight  letters — is  alone  sufficient  to 
expose  the  impossibility  of  this  idea. 

13.  Recovery  of  the  Post-Syriac  Original. — The  Syriactext,  so  long  forgotten,  was  first 
discovered  among  the  MSS.  of  the  great  Nitrian  collection  in  the  British  Museum,  by 
Dr.  Cureton,  whose  name  is  so  honourably  known  as  a  great  Syriac  scholar,  and  editor 
of  Syriac  documents.  He  did  not  live,  however,  to  accomplish  his  desire  of  publishing 
it,  but  bequeathed  that  task  to  his  still  more  eminent  successor,  in  the  leadership  of 
Syriac  studies  in  England,  the  late  Dr.  William  Wright,  then  assistant  keeper  of  MSS. 
in  the  British  Museum,  and  afterwards  Professor  of  Arabic  in  the  University  of  Cam- 
bridge. To  him  is  due  the  admirable  editio  princeps  of  the  Syriac  text  of  all  the  twenty- 
three  Demonstrations  (from  the  MSS.  i46i7and  17182),  issued  in  London,  1869.  Hedid 
not,  however,  carry  out  his  intention  of  adding  to  this  work  a  second  volume,  con- 
taining an  English  translation  ot  the  whole. 

Since  then,  another  edition  of  the  scries  of  twenty-two  has  been  published  in  Paris 
(Firmin-Didot,  1894),  as  the  first  volume  of  a  Patrologia  Syriaca,  under  the  general  edi- 
torship of  Dr.  R.  Graffin,  lecturer  in  Syriac  in  the  Theological  Faculty  of  the  Catholic 
Institute  of  Paris.  This  excellent  work  includes  a  Latin  Version,  and  is  preceded  by  a 
learned  and  copious  Introduction,  in  which  all  questions  relating  to  Aphrahat  and  his 
writings  are  fully  treated, — both  of  which  are  the  work  of  Dom  Parisot,  Benedictine 
Priest  and  Monk. 

14.  Was  Aphrahat  Prior  to  EphraimP — In  thus  placing  Aphrahat  first  as  their  projected 
series  of  Syriac  Divines,  the  learned  editors  follow  the  opinion  which,  ever  since  Wright 
published  his  edition,  has  been  adopted  by  Syriac  scholars — that  Aphrahat  is  prior  in 
time  to  Ephraim.  This  is  undoubtedly  true  (as  pointed  out  above)  in  the  only  limited 
sense,  that  the  Demonstrations  are  earlier  by  some  years  (the  first  ten  by  thirteen  years, 
the  remainder  by  five  or  six)  than  the  earliest  of  Ephraim's  writings  which  can  be  dated 
with  certainty  (namely,  the  first  Nisibene  Hymn,  which  belongs  to  350).  It  is  then 
assumed  that  Epliraim  was  born  in  the  reign  of  Constantine,  therefore  not  earlier  than 
306,  and  that  Aphrahat  was  a  man  of  advanced  age  when  he  wrote  (of  which  there  is 
no  proof  whatever),  and  must  therefore  have  been  born  before  the  end  of  the  third  cen- 
tury— perhaps  as  early  as  280.  It  has  been  shown  above  (p.  145)  that  even  if  we  admit 
the  authority  of  the  Syriac  Life  of  Ephraim,  we  must  regard  the  supposed  statement  of 
his  birth  in  Constantine's  time  as  a  mistranslation  or  rather  perversion  of  the  text. 
Thus  the  argument  for  placing  Ephraim's  birth  so  late  as  306  disappears,  while  for  plac- 
ing Aphrahat's  birth  no  argument  has  been  advanced,  but  merely  conjecture  ;  and  the 
result  is,  that  the  two  may,  so  far  as  evidence  goes,  be  regarded  as  contemporary.  It 
is  true  that  Barhebraeus,  in  his  Ecclesiastical  History,  reckons  Aphrahat  as  belonging 
to  the  time  of  Papas,  who  died  335  ;  but  it  is  to  be  noted  that  in  the  very  same  context 
he  mentions  that  letters  were  extant  purporting  to  be  addressed  by  Jacob  of  Nisibis  and 
Ephraim  to  the  same  Papas, — and  though  he  admits  that  some  discredited  the  genuine- 

2  In  the  Armenian  alphabet  the  number  of  letters  is  38. 
VOL.  XIII. —  II 


i62  APHRAHAT. 


ness  of  these  letters,  he  gives  no  hint  that  Ephraim  was  too  young  to  have  written  them. 
In  fact  he  could  not  do  so,  for  in  the  earlier  part  of  this  History  he  had  already  named 
Ephraim  as  present  at  the  Nicene  Council  in  325,  and  had  placed  his  name  before  that 
of  Aphrahat  in  including  both  among  the  contemporaries  of  the  Great  Athanasius. ' 

15.  His  Use  of  Holy  Scripture. — Concerning  the  canon  and  text  of  the  Books  of  the 
Bible  as  used  by  Aphrahat, — a  subject  hardly  within  the  scope  of  this  Introduction — a 
few  words  must  suffice. 

In  citing  the  Old  Testament,  he  shows  himself  acquainted  with  nearly  all  the  Books  of 
the  Jewish  Canon,  and  with  some,  but  not  all, of  the  deutero-canonlcal  books  commonly 
called  Apocrypha — with  Tobit,  Ecclesiasticus  (and  perhaps  Wisdom),  and  jMaccabees, 
but  not  Judith,  Susanna,  Bel  and  the  Dragon,  or  Baruch.  He  follows  the  Peshitto 
rather  than  the  Greek,  but  not  seldom  departs  from  both  ;  and  he  shows  a  knowledge 
of  the  Chaldee  Paraphrase. 

His  New  Testament  Canon  is  apparently  that  of  the  Peshitto; — that  is  to  say,  he 
shows  no  signs  of  acquaintance  with  the  four  shorter  Catholic  Epistles,  and  in  the  one 
citation  which  seems  to  be  from  the  Apocalypse,  it  has  been  shown  to  be  probable 
that  he  is  really  referring  to  the  Targum  of  Onkelos  on  Deut.  xxxiii.  6."  But  he  omits 
all  reference  also  to  the  longer  Catholic  Epistles,  except  i  John.  He  also  passes  over 
(of  St.  Paul's  Epistles)  2  Thessalonians,  Titus,  and  Philemon.  But  as  regards  the  last,  its 
shortness  accounts  for  the  omission  ;  and  as  to  the  former  two,  he  can  hardly  have 
been  unacquainted  with  them,  inasmuch  as  he  knew  i  Thessalonians  and  i  and  2  Tim- 
othy. He  designates  the  writer  of  Hebrews  as  "the  Apostle, "  probably  meaning  to 
ascribe  it  to  St.  Paul. 

In  citing  the  Gospels,  he  seems  sometimes  to  follow  the  Diatessaron,  which,  as  we 
have  said,  was  in  the  hands  of  his  contemporary  Ephraim,  and  which  is  known  to  have 
circulated  largely  in  the  East  until  far  on  in  the  following  century.  Sometimes,  however, 
his  references  seem  to  be  to  the  separate  Gospels  as  commonly  read.  It  cannot  be 
claimed  for  the  Peshitto  that  he  always  or  even  usually  follows  its  text  ;  nor  yet  does  he 
uniformly  agree  with  the  Curetonian,  or  with  the  probably  earlier  form  of  the  Syriac 
Gospel  recently  discovered  by  Mr.  Lewis.  With  each  of  these  last,  however,  his  text 
has  many  points  of  coincidence.  In  the  rest  of  the  New  Testament,  we  can  only 
say  that  he  must  have  had  before  him  a  text  which  diverged  not  seldom  from  the 
Peshitto.' 

16.  Literary  and  Theological  Value  of  his  Writings. — Erom  the  Demonstrations,  eight 
have  been  selected  for  the  present  volume,  viz.  :  I.  Of  Faith  (with  Letter  of  an  Inquirer 
prefixed);  V.  Of  Wars  ;  VI.  Of  Monks  ;  VIII.  Of  the  Resurrection  of  the  Dead  ;  X.  Of 
Pastors;  XVII.  Of  Christ  the  Son  of  God  ;  XXI.  Of  Persecution  ;  XXII.  Of  Death  and  the 
Latter  Times.  Of  these,  one  only  (XVII.)  is  controversial, — directed  against  the  Jews  :  it 
is  painfully  inadequate  in  the  treatment  of  its  great  theme, — so  inadequate  as  to  suggest 
the  surmise  that  doubts  may  have  arisen  about  the  orthodoxy  of  the  writer,  such  as 
to  discredit  his  works,  and  to  account  for  tlie  neglect  in  which  they  lay  (as  we  have 
seen)  for  centuries.      But  in  all  his  writings  his  mastery  of  the  Scriptures,   of  the  Old 

/"  ■  Testament  especially,  is  conspicuous;  and  in  many  of  them,  especially  in  those  of  a 
hortatory  character,  there  is  much  force  of  earnest  persuasiveness,  rising  at  times  into 
eloquence. 

3  Cp.  Ecclcs.  Hist  II.  10,  cc.  31,  33,  with  I.  26,  cc.  83,  85 

■»  See  Dcmonstr.  VIII,  19  (also  VII.  25),  and  cp.  Apoc.  II.  11.    (Parisot,  Introduction,  p.  xliii.i 
*  It  is  important  to  note  that  he  quotes  in  full  three  (16,  17,  i8j  of  the  disputed  "  Last  Twelve  Verses  "  of 
SL  Mark's  Gospel.    {Demons t.  I.  17.) 


EPHRAIM. 


HYMNS. 

A.  The  Nisibene  Hymns. 

I.,  II.,  III.  The  Siege  of  Nisibis  (a.d.  350). 

IV. — XII.  The  Persian  Invasion  of  Mesopotamia  (a.d.  359). 

XIII. — XVI.  The  Bishops  of  Nisibis  :  Jacob,  Babu,  Valgesh. 

XVII. — XXI.  Abraham,  their  Successor  (a.d.  363). 

XXXV.— XLII.  Death  and  Satan. 

LIL— LXVIII.  Death,  Satan,  and  Man. 

B.  The  Hymns  On  the  N'ativity. 

C.  The  Hymns  For  the  Epiphany. 

D.  The  Hymns  On  the  Faith  (The  Pearl). 


HOMILIES. 

I.   On  Our  Lord. 
II.  On  Admonition  and  Repentance. 
III.  On  the  Sinful  Woman. 


THE  NISIBENE  HYMNS. 


(Translated  by  Rev.  J.  T.  Sarsfield  Stopford,  B.A.). 


1.  THE  SIEGE  OF  NISIBIS  (I.-III.). 

2.  THE  PERSIAN  INVASION  (IV.-XII.). 

3.  THE  BISHOPS  OF  NISIBIS  (XIII.-XVI.). 

4.  ABRAHAM  THEIR  SUCCESSOR  (XVII.-XXI.). 

5.  CONCERNING  SATAN  AND  DEATH  (XXXV.-XLIL,  LXII.-LXVllL: 


NISIBENE  HYMNS. 


1.  O  God  of  mercies  Who  didst  refresh 
Noah,  he  too  refreshed  Thy  mercies.  He 
offered  sacrifice  and  stayed  the  flood  ;  he 
presented  gifts  and  received  the  promise. 
With  prayer  and  incense  he  propitiated  Thee  : 
with  an  oath  and  with  the  bow  Thou  wast 
gracious  to  him  ;  so  that  if  the  flood  should 
essay  to  hurt  the  earth,  the  bow  should 
stretch  itself  over  against  it,  to  banish  it 
away  and  hearten  the  earth.  As  Thou  hast 
sworn  peace  so  do  Thou  maintain  it,  and 
let  Thy  bow  strive  against  Thy  wrath  ! 

R.  Stretch  forth  Thy  bow  against  the 
flood,  for  lo  !  it  has  lifted  up  its  waves 
against  our  walls  ! 

2.  In  revelation,  Lord  !  it  has  been  pro- 
claimed, that  that  lowly  blood  which  Noah 
sprinkled,  wholly  restrained  Thy  wrath  for 
all  generations  ;  how  much  mightier  then 
shall  be  the  blood  of  Thy  Only  Begotten, 
that  the  sprinkling  of  it  should  restrain  our 
flood  !  For  lo  !  it  was  but  as  mysteries  of 
Him  that  those  lowly  sacrifices  gained  vir- 
tue, which  Noah  offered,  and  stayed  by 
'hem  Thy  wrath.  Be  propitiated  by  the 
jift  upon  my  altar,  and  stay  from  me  the 
leadly  flood.  So  shall  both  Thy  signs  bring 
leliverance,  to  me  Thy  cross  and  to  Noah 
Thy  bow  !  Thy  cross  shall  cleave  the  sea 
)f  waters  ;  Thy  bow  shall  stay  the  flood  of 
"ain. 

3.  Lo  !  all  the  billows  trouble  me  ;  and 
Thou  hast  given  more  favour  to  the  ark  :  for 
vaves  alone  encompassed  it,  mounds  and 
veapons  and  waves  encircle  me.  It  was 
into  Thee  a  storehouse  of  treasures,  but  I 
lave  been  a  storehouse  of  debts  :  it  in  Thy 
ove  subdued  the  waves  ;  I  in  Thy  wrath, 
im  left  desolate   among   the  weapons  ;  the 


flood  bore  it,  the  river  threatens  me.  O 
Helmsman  of  that  ark,  be  my  pilot  on  the 
dry  land  !  To  it  Thou  gavest  rest  in  the 
haven  of  a  mountain  ;  to  me  give  Thou  rest 
also  in  the  haven  of  my  walls  ! 

4.  The  Just  One  has  chastened  me  abun- 
dantly, but  it  He  loved  even  among  the 
waves.  For  Noah  overcame  the  waves  of 
lust,  which  had  drowned  in  his  generation 
the  sons  of  Seth.  Because  his  flesh  revolted 
against  the  daughters  of  Cain,  his  chariot 
rode  on  the  surface  of  the  waves.  Because 
women  defiled  him  not,  he  coupled  the 
beasts,  whereof  in  the  ark  he  joined  together, 
all  pairs  in  the  yoke  of  wedlock.  The  olive 
which  with  its  oil  gladdens  the  face,  with 
its  leaf  gladdened  their  countenances  :  for 
me  the  river  whereof  to  drink  is  wont  to 
make  joyful,  lo  !  O  Lord,  by  its  flood  it 
makes  me  mournful. 

5.  The  foulness  of  my  guilt  Thy  righteous- 
ness has  seen,  and  Thy  pure  eyes  abhor  me. 
Thou  hast  gathered  the  waters  by  the  hand 
of  the  unclean,  that  Thou  mightest  make  for 
me  purification  of  my  guilt  ;  not  that  in 
them  Thou  mightest  baptize  and  purify  me, 
but  that  in  them  Thou  mightest  chasten  me 
with  fear.  For  the  waves  will  stir  up  to 
prayer,  which  shall  wash  away  my  guilt. 
The  sight  of  them  which  is  full  of  repent- 
ance, has  been  to  me  a  baptism.  The  sea, 
O  Lord,  which  should  have  drowned  me,  in 
it  let  Thy  mercies  drown  my  guilt.  In  the 
Red  Sea  Thou  didst  drown  bodies  ;  in  this 
sea  drown  Thou  my  guilt  instead  of  bodies  ! 

6.  An  ark  in  Thy  mercy  Thou  didst  pre- 
pare, that  Thou  mightest  preserve  in  it  all 
the  remnants.  That  Thou  shouldest  not 
desolate  the  earth  in  Thy  wrath,  Thy  com- 
passion made  an  earth  of  wood.  Thou  didst 
empty  them  one  into  the  other  ;  Thou  didst 

167 


1 68 


EPHRAIM  SYRUS. 


render  them  back  one  unto  the  other.  But 
my  lands  have  thrice  been  filled  and  emptied 
again  ;  and  now  against  me  the  waves  rebel, 
to  overwhelm  the  remnant  that  has  escaped 
in  me.  In  the  ark  Thou  didst  save  a  rem- 
nant ;  save  in  me,  O  Lord,  yea  in  me  a 
leaven.  The  ark  upon  the  mountain  brought 
forth  ;  let  me  in  my  lands  bring  forth  my 
imprisoned  ones  ! 

7.  O  Lord,  gladden  Thou  in  me  the  im- 
prisoned ones  of  my  fortresses,  Thou  Who 
didst  gladden  those  prisoners  with  the  olive 
leaf  !  Thou  sentest  healing  by  means  of  the 
dove  to  the  sick  ones  that  were  drowning  in 
every  wave  ;  it  entered  in  and  drove  out  all 
their  pains.  For  the  joy  of  it  swallowed  up 
their  sorrow,  and  mourning  vanished  away 
in  its  consolation.  And  as  the  chief  of  a 
host  gives  heartening  to  the  fugitives,  so 
the  dove  disseminated  courage  among  the  for- 
saken. Their  eyes  tasted  the  sight  of  peace, 
and  their  mouth  hasted  to  open  in  Thy 
praise.  As  the  olive  leaf  in  the  waves,  save 
Thou  me,  that  Thou  mayest  gladden  in  me 
the  prisoners  of  my  fortresses  ! 

8.  The  flood  assails,  and  dashes  against 
our  walls  :  may  the  all-sustaining  might 
uphold  them  !  It  falls  not  as  the  building 
of  the  sand,  for  I  have  not  built  my  doctrine 
upon  the  sand  :  a  rock  shall  be  for  me  the 
foundation,  for  on  Thy  rock  have  I  built 
my  faith  ;  the  secret  foundation  of  my  trust, 
shall  support  my  walls.  For  the  walls  of 
Jericho  fell,  because  on  the  sand  she  had 
built  her  trust.  Moses  built  a  wall  in  the 
sea,  for  on  a  rock  his  understanding  built 
it.  The  foundation  of  Noah  was  on  a  rock  ; 
the  dwelling  place  of  wood  it  bore  up  in  the 
sea. 

9.  Compare  the  souls  which  are  in  me, 
with  the  living  things  that  were  in  the  ark  ; 
and  instead  of  Noah  who  mourned  in  it,  lo  ! 
Thy  altar  mourning  and  humbled.  Instead 
of  the  wedded  wives  that  were  in  it,  lo  !  my 
virgins  that  are  unmarried.  Instead  of  Ham 
who  went  iox\.\\  from  it  and  uncovered  his 
father's  nakedness,  lo  !  workers  of  righteous- 
ness, who  have  nourished  and  clothed 
apostles.      In  my  pains,  O   my  Lord,  I  rave 


in  my  speech  ;  blame  me  not  if  my  words 
provoke  Thee  !  Thou  puttest  to  silence  the 
prosperous  when  they  murmured  :  have 
mercy  on  me  as  on  them  that  were  silenced 
aforetime  ! 

10.  Before  Thy  wrath  Thou  madest  a 
house  of  refuge,  and  all  the  nations  re- 
belled against  it.  Noah  was  refreshed  in 
rest,  that  his  dwelling-place  should  give 
rest  according  to  his  name.  Thou  didst 
close  the  doors  to  save  the  righteous  one  ; 
Thou  didst  open  the  floods  to  destroy  the 
unclean.  Noah  stood  between  the  terrible 
waves  that  were  without,  and  the  destroy- 
ing mouths  that  were  within  :  the  waves 
tossed  him  and  the  mouths  dismayed  him. 
Thou  madest  peace  for  him  with  them  that 
were  within  ;  Thou  broughtest  down  before 
him  them  that  were  without  :  Thou  didst 
speedily  change  his  troubles,  for  light  to 
Thee,  O  Lord,  are  hard  things. 

11.  Hear  and  weigh  the  comparison  of 
me  with  Noah,  and  though  my  suffering  be 
light  beside  his,  let  Thy  mercy  make  our 
deliverance  alike  ;  for  lo  !  my  children  stand 
like  him,  between  the  wrathful  and  the 
destroyer.  Give  peace,  O  Lord,  among  them 
that  are  within,  and  humble  before  me  them 
that  are  without;  and  give  me  twofold  vic- 
tory !  And  whereas  the  slayer  has  made 
his  rage  threefold,  may  He  of  the  three  days 
show  me  threefold  mercy  !  Let  not  the  Evil 
One  overcome  Thy  lovingkindness  :  seeing 
he  has  assailed  me  twice  and  thrice  over- 
come Thou  him  !  Let  my  victory  fly 
abroad  through  the  world,  that  it  may  earn 
Thee  praise  in  the  world  !  O  Thou  who 
didst  rise  on  the  third  day,  give  us  not  over 
to  death  in  our  third  peril  ! 


n. 

I.  This  day  are  opened,  our  mouths 
to  give  thanks.  They  who  opened  the 
breaches,  have  opened  my  sons'  mouths. 
Thank  the  Merciful,  who  has  delivered  the 
men  of  our  city,  nor  thought  at  that  time  of 
exacting  the  debts  that  were  due  by  us. 
When  they  rose  up  they  that  took  us   cap- 


NISIBENE  HYMNS. 


169 


tive,  the  worlds  in  our  deliverance,  tasted  of 
Thy  graciousness. 

R.  From  all  that  have  mouths,  glory  be 
to  Thy  grace  ! 

2.  He  has  saved  us  vv^ithout  wall,  and 
taught  us  that  He  is  our  wall  :  He  has  saved 
us  without  king  and  made  us  know  that 
is  our  king :  He  has  saved  us,  in  each 
and  all,  and  showed  us  that  He  is  All:  He 
has  saved  us  in  His  grace  and  ag'ain  reveals, 
that  freely  He  has  mercy  and  quickens. 
From  every  boaster,  He  takes  away  his 
boasting,  and  gives  it  to  His  own  grace. 

3.  The.  sound  of  all  mouths,  is  too  little 
for  Thy  praise  :  for  lo  !  in  the  hour  when  our 
light  was  smoking,  and  was  at  the  point  to 
be  quenched  (seeing  that  all  is  easy  to 
Thee)  of  a  sudden  it  awoke  and  shone! 
Who  has  seen  these  two  marvels,  that  for 
him  whose  hope  was  cut  off,  hope  has 
sprung  up  and  increased ;  the  hour  of 
mourning  has  been  turned  into  good  tidings  } 

4.  This  is  a  festival  day,  whereon  hang 
the  feasts  :  for  if  wrath  had  taken  us  cap- 
tive, lo  !  our  feasts  too  had  ceased.  Where- 
as our  peace  has  conquered  and  triumphed, 
lo  !  our  festivals  resound.  This  blessed  day 
supports  all  :  upon  it  depends  the  city,  on 
the  city  depends  the  people,  on  the  people 
depends  peace,  on  peace  depends  all. 

5.  Out  of  these  breaches.  Thou  hast  mul- 
tiplied triumphs.  Praise  unto  the  Triune 
God  goes  up  from  the  three  breaches  ;  for 
that  He  descended  and  repaired  them,  in 
His  mercy  which  restrains  wrath.  He  smote 
ihe  enemy  who  understood  not  that  He  was 
teaching-  us.  He  taught  those  within,  for 
in  His  justice  He  made  the  breaches;  He 
taught  those  without,  for  in  His  goodness 
He  repaired  them. 

6.  Speak  and  give  glory,  my  delivered 
ones  on  this  day  ;  old  men  and  boys,  young 
men  and  maidens,  children  and  innocents, 
and  thou,  O  Church,  mother  of  the  city  ! 
For  the  old  men  have  been  rescued  from 
captivity,  the  youths  from  torture,  the  suck- 
lings from  being  dashed  in  pieces,  the 
women  from  dishonour,  and  the  Church 
from  mockery. 


7.  He  came  to  us  with  hardness ;  we 
were  afraid  for  a  moment  :  He  came  in  gen- 
tleness, and  we  rejoiced  for  an  hour.  He 
turned  and  left  us  for  a  little,  we  wandered 
without  end  ;  like  a  beast  of  prey  which  is 
trained  by  blandishments  and  by  fear,  but 
if  so  be  that  men  turn  front  it,  rebels  and 
strays  and  becomes  savage  in  the  midst  of 
peace. 

8.  He  punished  us  and  we  feared  not  ;  He 
rescued  us,  and  we  were  not  shamed  :  He 
straitened  us  and  our  vows  were  mul- 
tiplied ;  He  enlarged  us  and  our  crimes 
were  multiplied.  When  He  constrained 
there  was  a  covenant,  when  He  gave 
breathing-space  there  was  straying.  Though 
He  knew  us  He  lowered  Himself  to  estab- 
lish us.  In  the  evening-  we  exalted  Him  ; 
in  the  morning-  we  rejected  Him.  When 
necessity  left  us,  faithfulness  left  us. 

9.  He  afflicted  us  by  the  breaches,  that 
He  might  punish  our  crimes  :  He  raised  the 
mounds  that  thereby.  He  might  humble  our 
boasting.  He  made  a  breach  for  the  seas 
that  thereby,  He  might  wash  away  our 
pollution.  He  shut  us  in  that  we  might 
gather  together  in  His  Temple.  He  shut  us 
in  and  we  were  quenched ;  He  set  us  free 
and  we  went  astray.  We  are  like  unto 
wool,  which  passes  into  every  colour. 

10.  We  know  that  when  the  blessed  sons 
of  Nineveh  repented,  it  was  not  because  of 
mounds  they  repented,  nor  yet  by  means  of 
waters,  nor  was  it  by  reason  of  a  breach,  nor 
yet  by  reason  of  bows;  it  was  not  at  the  sound 
of  the  bowstring  they  feared  and  repented. 
They  barkened  to  a  feeble  voice ;  they 
caused  their  little  ones  to  fast;  they  made 
their  youths  chaste,  they  made  their  kings 
humljle. 

11.  Thousmotestus  and  we  justified  Thee, 
for  it  befel  not  by  chance  ;  Thou  deliveredst 
us  and  we  gave  thanks,  for  it  was  not  that 
we  were  worthy.  Thou  hadst  mercy  on  us 
not  because  Thou  erredst,  in  hoping  that  we 
should  repent.  It  was  manifest  to  Thee 
that  when  Thou  hadst  mercy  on  us  we 
strayed.  Thou  knewest  that  we  had  sinned  ; 
Thouknewest  that  we  are  sinners  :  with  our 


170 


EPHRAIM  SYRUS. 


iniquity  that  has  been   and  is,   Thou  wast 
acquainted  when  Thou  hadst  mercy  on  us. 

12.  Weigh  our  repentance,  that  it  may 
outbalance  our  crimes  !  But  not  in  even 
balance,  ascends  either  weight ;  for  our 
crimes  are  heavy  and  manifold,  and  our  re- 
pentance is  light.  He  had  commanded  that 
we  should  be  sold  for  our  debt  :  His  mercy 
became  our  advocate ;  principal  and  in- 
crease, we  repaid  with  the  farthing,  which 
our  repentance  proffered. 

13.  Ten  thousand  talents  for  that  little 
payment,  our  debt  He  forgave  us.  He  was 
bound  to  exact  it,  that  He  might  appease  His 
justice  :  He  was  constrained  again  to  for- 
give, that  He  might  make  His  grace  to  re- 
joice. Our  tears  for  the  twinkling  of  an  eye 
we  gave  Him  ;  He  satisfied  His  justice,  in 
exacting  and  taking  a  little  ;  He  made  His 
grace  to  rejoice,  ivhen  for  a  little  He  forgave 
much. 

14.  Ten  thousand  are  the  crimes  that  He 
has  pardoned  ;  ten  thousand  tongues,  are 
unable  to  suffice,  in  presence  of  His  good- 
ness. He  has  pardoned  us  and  we  have  not 
pardoned;  we  have  requited  to  Him  con- 
trariwise ;  the  guilt  committed  we  write  up 
afresh.  "Pardon,  O  Lord, "  we  cry  ;  "Re- 
quite, O  Lord,"  we  pray  :  "  pardon  "  verily 
when  we  have  done  wrong;  "  requite  "  verily 
when  wrong  is  done  us. 

15.  Yea  not  as  those  without,  have  we 
laboured  for  our  lives.  They  have  raised 
their  mounds,  but  we  not  even  our  voices  : 
they  have  broken  through  the  wall,  but  we 
— not  even  the  chains,  the  frail  chains  on 
our  heart  within  have  we  broken.  God  has 
rejected  the  diligent,  for  the  sake  of  the  sloth- 
ful ;  He  has  rejected  the  labour  done  with- 
out, though  He  was  rejected  from  within. 

16.  He  has  set  free  them  that  talked,  and 
smitten  the  silent  ;  the  wall  was  beaten, 
and  the  people  were  instructed  :  He  spared 
them  that  can  suffer,  He  smote  that  which 
knows  no  suffering.  For  instead  of  souls 
that  feel.  He  smote  the  stones  that  feel  not, 
that  He  might  chasten  us.  In  His  love  He 
spared  our  bodies,  and  hasted  to  smite  our 
wall. 


17.  Who  has  ever  seen,  that  a  breach  be- 
came as  a  mirror }  Two  parties  looked 
thereinto  ;  it  served  for  those  without  and 
those  within.  They  saw  therein  as  with 
eyes,  the  Power  .that  breaks  down  and 
builds  up :  they  saw  Him  who  made  the 
breach  and  again  repaired  it.  Those  with- 
out saw  His  might ;  they  departed  and  tar- 
ried not  till  evening  :  those  within  saw  His 
help ;  they  gave  thanks  yet  sufficed  not. 

18.  Let  the  day  of  thy  deliverance,  arouse 
thee  from  sloth  !  When  the  wall  was  broken 
through,  when  the  elephants  pressed  in, 
when  the  javelins  showered,  when  men  did 
valiantly,  then  was  there  a  sight  for  the 
heavenly  ones.  Iniquity  fought  there  ; 
mercy  triumphed  there  ;  lovingkindness 
prevailed  below  ;  the  watchers  shouted  on 
high. 

19.  And  thine  enemy  wearied  himself, 
strivmg  to  smite  by  his  wiles,  the  wall  that 
encompassed  thee,  a  bulwark  to  thine  in- 
habitants. He  wearied  himself  and  availed 
not ;  and  in  order  that  he  might  not  hope, 
that  if  He  broke  through  He  should  also 
enter  and  take  us  captive,  he  broke  it  through 
and  not  once  only  ;  and  was  put  to  shame, 
nor  was  that  enough,  even  unto  three  times, 
that  he  might  be  shamed  thrice  in  the  three. 

20.  Let  my  happiness  by  God's  grace,  be 
also  multiplied  in  thy  midst  !  Whereas  in 
thee  my  crimes  have  been  many,  many  be  in 
thee  my  fruits  !  Whereas  in  thee  I  have 
sinned  in  my  youth,  in  thee  let  there  be 
mercy  for  my  old  age  !  By  the  mouth  of 
thy  sons  pray  for  thy  son,  for  I  have  sinned 
beyond  my  ability,  and  have  repented  below 
my  ability  ;  I  have  scattered  above  measure, 
and  have  gathered  below  measure. 

III. 

I.  Fix  thou  our  hearing,  that  it  be  not 
loosed  and  wander  !  For  it  is  a-wandering 
if  one  enquire,  who  He  is  and  what  He  is 
like.  For  how  can  we  avail,  to  paint  in  us 
the  likeness,  of  that  Being  which  is  like  to 
the  mind  }  Naught  is  there  in  it  that  is  lim- 
ited, in  all  of  it  He  sees  and  hears  ;  all  of 


NISIBENE  HYMNS. 


171 


it  as    it   were   speaks  ;    all    of   it    is    in    all 
senses. 

R.,  Praise  to  the  Otie  Being,  that  is  to  us 
unsearchable  ! 

2.  His  aspect  cannot  be  discerned,  that  it 
should  be  portrayed  by  our  understanding- : 
He  hears  without  ears  ;  He  speaks  without 
mouth  ;  He  works  without  hands,  and  He 
sees  without  eyes.  Because  oiir  soul  ceases 
not  nor  desists,  in  presence  of  Him  Who  is 
such  ;  in  His  graciousness  He  put  on  the 
fashion  of  humankind  and  gathered  us  into 
His  likeness. 

3.  Let  us  learn  in  what  way  that  Being  is 
spiritual  and  appeared  as  corporeal ;  and  how 
it  also  is  tranquil  and  appears  as  wrathful. 
These  things  were  for  our  profit  ;  that  Being 
in  our  likeness  was  made  like  to  us, 
that  we  may  be  made  like  Him.  One  there 
is  that  is  like  Him,  the  Son  Who  proceeded 
from  Him,  Who  is  stamped  with  His  like- 
less. 

4.  O  Nisibis,  hear  these  things,  for,  for  thy 
>ake  these  things  were  written  and  spoken. 
Both  to  thyself  and  to  others,  thou  hast 
)een  in  the  world  a  cause  of  strife  and  of 
lisputations.  Mouths  over  thee,  O  thou  that 
vast  shut  up,  even  over  thee  mouths  sang  ; 
vhen  thou  didst  triumph  and  wast  enlarged, 
n  thee  mouths  were  opened,  for  lamenta- 
ion  and  for  thanksgiving. 

5.  The  prayer  of  thy  inhabitants,  sufficed 
J  or  thy   deliverance;  it  was  not  that  they 

vere  righteous,  but  that  they  were  penitent : 
;  ccording  as  they  were  disgraced,  so  did 
Ihey  haste  to  submit  to  the  rod.  In  trans- 
i  rcssions  and  in  triumphs  they  had  like 
]  art.  They  whose  crimes  were  great,  so  be 
1  leir  fruit  great  ;  they  who  triumphed  in 
1  leir  sackcloth,  have  triumphed  also  in  their 
( rowns. 

6.  The  day  of  thy  deliverance,  is  king  of 
I  11  days.  The  Sabbath  overthrew  thy  walls, 
i  overthrew  the  ungrateful  ;  the  day  of  the 
1  esurrectign  of  the  Son,  raised  again  thy 
r  lins  ;  the  day  of  Resurrection  raised  thee 
I  ccording  to  its  name,  it  glorified  its   title. 

he  Sabbath  relaxed  its  watch  ;  for  themak- 
i  ig  of  the  breaches,  it  took  blame  to  itself 


7.  In  Samaria  hunger  prevailed,  but  in 
thee  fulness  prevailed.  In  Samaria  there 
broke  in  and  came  on  her,  abundance  of  a 
sudden  ;  but  in  thee  there  roared  and  came 
in  on  thee  a  sea  of  a  sudden.  In  her  was 
eaten  a  child,  and  it  saved  her  alive  ;  in  thee 
was  eaten  the  body,  living  and  all  life-giv- 
ing ;  of  a  sudden  He  delivered  them,  the 
Eaten  delivered  the  eaters. 

8.  We  know  that  the  Blessed  wills  not  the 
afflictions,  that  have  been  in  all  ages;  though 
He  has  wrought  them,  it  is  our  offences  that 
are  the  cause  of  our  troubles.  No  man  can 
complain  against  our  Creator  ;  it  is  for  Him 
to  complain  against  us,  who  have  sinned 
and  constrained  Him,  to  be  wrathful  though 
He  wills  it  not,  and  to  smite  though  He  de- 
sires it  not. 

9.  The  Earth,  the  vine,  and  the  olive,  are 
in  need  of  chastisement.  When  the  olive  is 
bruised,  then  its  fruit  smells  sweet ;  when 
the  vine  is  pruned,  then  its  grapes  are 
goodly  ;  when  the  soil  is  ploughed  its  yield 
is  goodly.  When  water  is  confined  in  chan- 
nels, desert  places  drink  of  it ;  brass,  silver 
and  gold,  when  they  are  burnished  shine. 

10.  If  then'ii  be  that  man,  by  chastening 
makes  all  things  goodly ;  and  if  he  who 
despises  and  rejects  chastenijig,  is  hated  and 
all  rebels  against  him  ;  the7i  by  that  which 
he  chastens,  let  him  learn  Him  that  chas- 
tens him ;  since  whoso  chastens  does  so 
that  he  may  profit  thereby.  For  whoso 
chastens  his  servants,  does  so  that  he  may 
possess  them  ;  the  good  God  chastens  His 
servants  that  they  may  possess  themselves. 

11.  Let  thy  afflictions  be,  books  to  admon- 
ish thee,  for  the  thrice-besieged,  suffice  to 
become  for  thee,  books  to  meditate  therein, 
every  hour  on  their  histories.  Because  thou 
despisedst  the  two  Testaments,  wherein 
thou  mightest  read  thy  life,  therefore  He 
wrote  for  thee,  three  hard  books  wherein 
thou  shouldst  read  thy  chastisements. 

12.  Let  us  avert  by  that  which  has  been, 
the  thing  that  is  yet  to  be  ;  let  us  be  taught 
by  that  which  has  come,  to  escape  that 
which  is  coming;  let  us  remember  thai 
which  is  past,  to  avoid  that  which  is  future. 


1/2 


EPHRAIM  SYRUS. 


Because  we  had  forgotten  the  first  stroke, 
the  second  fell  on  us  ;  because  we  forgot 
the  second,  the  third  bore  heavy  on  us. 
Who  will  yet  again  forget  ! 

IV. 

1.  My  God,  without  ceasing,  I  will  tread 
the  threshold  of  Thy  house  ;  I  who  have  re- 
jected all  grace,  I  will  ask  with  boldness, 
that  I  may  receive  with  confidence.  i?., 
Our  hope,  be  thou  our  Wall ! 

2.  For  if,  O  Lord,  the  earth,  enriches  mani- 
fold, a  single  grain  of  wheat,  how  then  shall 
my  prayers,  be  enriched  by  Thy  grace  ! 

3.  Because  of  the  voices  of  my  children, 
their  sighs  and  their  groans,  open  to  me  the 
door  of  Thy  mercy  !  Make  glad  for  their 
voices,  the  mourning  of  their  sackcloth  ! 

4.  O  firstborn  that  wast  a  weaned  c/jz7J,  and 
wast  familiar  with  the  children,  the  accurst 
sons  of  Nazareth,  hearken  to  my  lambs  that 
have  seen  the  wolves,  for  lo  !   they  cry. 

5.  For  a  flock,  O  my  Lord,  in  the  field,  if  so 
be  it  has  seen  the  wolves,  flees  to  the  shep- 
herd, and  takes  refuge  under  his  staff,  and  he 
drives  away  them  that  would  devour  it. 

6.  Thy  flock  has  seen  the  wolves,  and  lo  ! 
it  cries  loudly.  Behold  how  terrified  it  is  ! 
Let  thy  Cross  be  a  staff,  to  drive  out  them 
that  would  swallow  it  up  ! 

7.  Accept  the  cry  of  my  little  ones,  that 
are  altogether  pure.  It  was  He,  the  Infant 
of  days,  that  could  appease,  O  Lord,  the  An- 
cient of  days. 

8.  The  day  when  the  Babe  came  down, 
in  the  midst  of  the  stall,  the  Watchers  de- 
scended and  proclaimed,  peace — may  that 
peace  be,  in  all  my  streets  for  all  my  off- 
spring. 

9.  Seventy  and  two  old  men,  the  elders 
of  that  people,  sufficed  not  for  its  breaches. 
The  Babe  it  was,  the  Son  of  Mary,  that  gave 
peace  on  every  side. 

ID.  Have  mercy,  O  Lord,  on  my  children  ! 
In  my  children  call  to  mind  Thy  childhood, 
Thou  Who  wast  a  child  !  Let  them  that  are 
like  Thy  childhood,  be  saved  by  Thy  grace  ! 

II.   Mingled  in  the  midst  of  the  flock,  are 


the  cry  of  the  innocents,  and  the  voice  of  the 
sheep,  that  call  on  the  Shepherd  of  all,  to 
deliver  them  from  all. 


13.  There  is  a  joy  that  is  afliiction,  misery 
is  hidden  in  it ;  there  is  a  misery  that  is  profit, 
it  is  a  fountain  of  joys,  in  that  new  world. 

14.  The  happiness  that  my  persecutor  has 
gained,  woes  are  hidden  in  it ;  therefore 
I  rejoice.  The  wretchedness  that  I  have 
gained  from  him,  happiness  is  concealed  for 
me  in  it. 

15.  Who  will  not  give  praise,  to  Him  that 
has  begotten  us,  and  can  beget  again,  from 
the  midst  of  evil  rumours,  the  voices  of  glad 
tidings  ! 

16.  Thou  Healer  of  all,  hast  visited  me  in 
my  sicknesses  !  Payment  for  Thy  medi- 
cines, I  cannot  give  Thee,  for  they  are  price- 
less. 

17.  Thy  mercies  in  richness,  surpass  Thy 
medicines  :  they  cannot  be  bought,  they  are 
given  freely,  it  is  for  tears  they  are  bartered. 

18.  How,  O  my  Master,  can  a  desolate 
city,  whose  king  is  far  off,  and  her  enemy 
nigh,  stand  firm  without  aid  of  mercy  } 

19.  A  harbour  and  refuge,  art  Thou  at  all 
times.  When  t?ie  seas  covered  me,  Thy 
mercy  descended  and  drew  me  out.  Again 
let  Thy  help  lay  hold  on  me  ! 

20.  Apply  to  my  afflictions,  the  medicine 
of  Thy  salvation,  and  the  passion  of  Thy 
help  !  Thy  sign  can  become,  a  medicine  to 
heal  all. 

21.  I  am  greatly  oppressed,  and  I  hasten 
to  complain,  against  him  that  troubles  me. 
Let  Thy  mercy,  my  Lord,  take  the  bitterness 
from  the  cup,  that  my  sins  have  mixed. 

22.  I  look  on  all  sides,  and  weep  that  I 
am  desolate.  Very  many  though  be  my 
chiefs  and  my  deliverers,  one  is  He  that  has 
delivered  me. 

23.  My  young  men  have  fled,  O  Lord, 
and  gone  forth,  and  are  like  chic)<ens,  which 
an  eagle  pursues  ;  lo  !  they  hide  in  a  secret 
place  :  may  Thy  peace  bring  them  back 

24.  The  sound  of  my  grape-gatherers,  lo| 
my  ears  miss  it,  for  their  voices  fail.      Let 


NISIBENE  HYMNS. 


173 


resound  with   the  glad  tidings,    O    Blessed 
One  of  Thy  salvation  ! 

25.  A  voice  of  terror,  I  have  heard  on  my 
towers  ;  as  my  defenders  cry,  while  they 
guard  my  walls.  Still  Thou  it  with  the  voice 
of  peace  ! 

26.  The  noise  of  my  husbandmen,  shall 
speak  peace  without  my  walls  :  the  shout- 
ing of  my  dwellers  shall  speak  peace  within 
my  walls,  that  I  may  give  peace  without 
and  within. 

27.  Make  an  end,  O  Lord,  of  the  mourning, 
of  this  Thy  pure  altar,  and  of  Thy  chaste 
priest,  who  stands  clothed  in  mourning, 
covered  over  with  sackcloth  ! 

28.  The  Church  and  her  ministers  shall 
give  praise  for  Thy  salvation  ;  the  city  and 
its  dwellers.  Be  the  voice  of  peace,  O  Lord, 
the  reward  of  their  voices  ! 


V. 

J.  Cause  to  be  heard  in  Thy  grace,  the 
tidings  of  Thy  salvation:  for  an  hearing  has 
been  made,  a  path  of  passage;  our  minds 
have  been  downtrodden,  by  messages  of 
terror.  7?. ,  Praises  to  Thy  victory  ■'    Glory 

to  Thy  Dominion  1 

2.  Comfort  Thou  with  profits,  though 
small  and  scanty,  those  that  have  had  har- 
vest, of  hurt  by  their  labour  :  at  a  time  of 
profit,  they  have  gained  hut  loss. 

3.  It  is  manifest  that  He  has  stood,  por- 
tioning wrath  upon  earth:  loss  and  profit  in 
anger  He  divided.  There  are  whom  He  has 
cast  down  of  a  sudden,  and  there  are  whom 
He  has  puffed  up  of  a  sudden. 

4.  To  teach  us  that  He  can,  chastise  in 
all  ways;  when  He  saw  the  persecutors, 
were  terrible  before  mine  eyes.  He  laid  me 
out  before  my  children,  and  they  my  be- 
loved chastised  me. 

5.  Lo  !  He  taught  me  to  fear.  Himself 
and  not  man:  for  when  there  was  none  to 
smite  us.  His  wrath  gave  command  of  a 
sudden,  and  every  man  stretched  himself 
out,  and  chastised  himself. 

6.  In  like  manner  that  Babylonian,  who 
struck  down  all  kings  when  he  was   confi- 


dent and  hoped  that  there  was  none  to  smite 
him,  God  caused  that  by  his  own  hands,  he 
should  strike  himself  down. 

7.  His  majesty  and  his  mind,  of  a  sudden 
became  mad  together:  he  rent  and  cast  off 
his  garments  ;  he  went  forth  and  wandered 
in  the  desert  ;  he  drove  himself  out  first,  and 
then  his  servants  drove  him  out. 

8.  He  showed  to  all  kings,  whom  he  had 
led  captive  and  brought  down,  that  not  by 
his  own  power,  could  he  have  overcome  : 
the  power  that  struck  him  down,  was  that 
which  punished  them. 

9.  I  have  stood  and  borne,  O  my  Lord  ; 
the  blows  of  my  deliverers.  Thou  art  able 
in  Thy  grace,  to  make  me  profit  by  the 
smiters:  Thou  art  able  in  Thy  justice  to 
punish  me  by  my  helpers. 

10.  The  day  when  the  host  was  bold,  to 
come  up  against  Samaria;  their  plenty  and 
their  pleasure,  their  treasures  and  their 
possessions,  they  cast  away  and  forsook 
and  fled.  He  crowned  her  by  her  perse- 
cutors. 

11.  My  beloved  ones  crowned  me,  and 
my  deliverers  healed  me.  Through  the 
guilt  of  my  dwellers,  my  helpers  chastised 
me,  give  me  drink  from  Thy  vines,  of  the 
cup  of  consolation  ! 

12.  The  corn  and  the  vine,  preserve,  O 
my  Lord,  by  Thy  grace!  Be  the  husbandman 
cheered,  by  the  vine  of  the  grape-gatherer  ; 
be  the  vinedresser  glad,  in  the  corn  of  the 
husbandman  ! 

13.  They  are  joined  each  to  each,  the 
corn  and  the  grape.  In  the  field  the  reap- 
ers, wine  can  make  cheerful,  in  the  vine- 
yard the  dressers,  bread  strengthens  in 
turn. 

14.  These  two  things  have  power,  to  com- 
fort my  troubles  :  the  Trinity  has  power,  to 
comfort  more  exceedingly;  whom  I  will 
praise  because  of  a  sudden,  I  was  delivered 
through  grace. 

15.  But  the  man  whose  life,  is  preserved 
through  grace,  if  he  goes  away  to  murmur, 
at  the  loss  of  his  goods,  he  is  thankless  for 
the  grace,  of  Him  who  had  pity  on  him. 

16.  Of  His    own   will   He   destroys,    one 


174 


EPHRAIM  SYRUS. 


thing  instead  of  another.  He  destroys 
possession,  and  spares  the  possessor  : 
He  destroys  our  plants,  instead  of  our 
lives. 

17  Let  us  fear  to  murmur,  lest  His  own 
wrath  be  roused,  and  He  spare  the  posses- 
sions, and  smite  the  possessor;  that  we  may 
learn  in  the  end,  His  mercy  in  the  begin- 
ning-. 

18.  Let  us  learn  against  whom,  it  is  meet 
for  us  to  murmur.  Learn  thou  to  murmur, 
not  against  the  Chastener,  but  against  thine 
own  will,  that  made  thee  sin  and  thou  wast 
punished. 

19.  Let  us  put  away  murmuring,  and 
turn  unto  prayer  :  for  it  the  possessor  dies, 
his  possessions  also  cease  for  him ;  but 
while  he  survives,  he  seeks  to  recover  his 
losses. 

20.  Let  consolations  be  multiplied,  in 
mercy  to  my  dwellers  :  let  the  remainder  and 
residue,  console  tis  in  the  midst  of  wrath; 
and  cause  Thou  us  to  forget  in  the  residue, 
the  mourning  of  our  devastation  ! 

21.  Heal  and  increase  O  my  Lord,  the 
fruits  Thy  wrath  has  left  !  They  seem  to 
me  like  sick  ones,  that  have  escaped  in 
pestilence.  Make  me  to  forget  in  these  weak 
ones,  the  suffering  of  the  many  ! 

22.  While  I  speak,  O  my  Lord,  I  call  to 
mind  that  this  too  is  the  month,  when  the 
blossom  pined,  and  dropped  off  in  blight, 
may  it  return  to  soundness,  to  be  a  conso- 
lation ! 

23.  For  these  escaped  the  pestilence,  that 
carried  off  their  brethren.  The  vines  though 
voiceless,  wept  when  before  them,  a  multi- 
tude was  cut  down  and  felled,  of  trees  that 
they  loved. 

24.  The  company  of  plants,  lo  !  the  earth 
misses !  The  roots  for  the  husbandmen, 
weep  and  cause  them  to  weep.  Their 
beauty  had  spread  and  gave  shade,  and  it 
was  torn  away  in  one  hour. 

25.  The  axe  came  nigh  and  struck  ;  and 
struck  the  husbandman;  the  blow  was  on  the 
trees,  and  it  caused  the  husbandman  to 
suffer;  every  axe  that  smote,  he  bore  the 
pain  of  it. 


VL 

1.  I  will  run  in  my  affections,  to  Him  who 
heals  freely.  He  who  healed  my  sorrows, 
the  first  and  the  second,  He  who  cured  the 
third,  He  will  heal  the  fourth.  R. ,  Heal 
me,  Jlioii  Son  the  First  Born  ! 

2.  My  sons,  O  my  Lord,  drank  and  were 
drunken,  of  the  tidings  which  wrath  had 
mixed ;  and  they  rushed  on  my  adorn- 
ments, and  spoiled  and  cast  away  my  orna- 
ments ;  they  rent  and  spared  not,  my 
garments  and  my  crowns. 

3.  They  uncovered  me  and  I  was  made 
l)are.  Because  I  was  shamed  a  little,  by 
means  of  that  stripping,  the  first  and  the 
second,  because  I  was  shamed  a  third  time, 
lo  I  they  have  stripped  me  a  fourth  time. 

4.  For  they  have  seized  and  taken  away 
my  garments,  my  ornaments  and  my  gar- 
dens. On  the  sackcloth  that  girds  my  altar, 
look  Thou,  O  my  Lord,  and  have  pity  on 
me  !  Let  the  sackcloth  be  to  me,  O  my 
Lord,  the  breastplate  of  salvation  ! 

5.  Lo  !  it  is  not  by  the  hand  of  the  chaste, 
that  Thou  hast  chastised  me,  O  my  Master  ! 
For  lo  !  his  shame  is  before  him,  and  behind 
him  his  disgrace  ;  for  as  to  his  marriage, 
adultery  is  better  than  it. 

6.  Lo  !  his  daughter  is  his  wife,  and  his 
sister  his  consort;  and  his  mother  whence 
he  came  forth,  he  turns  again  and  takes  her 
to  wife !  The  heavens  are  astonished  that 
thus,  he  provokes  Thee,  and  lo  !  he  pros- 
pers. 

7.  And  though,  O  my  Lord,  my  crimes 
are  many,  are  my  offences  so  heavy,  that 
Thou  shouldst  make  over  a  chaste  woman, 
mother  of  chaste  daughters,  to  foul  Assyria, 
mother  of  defiled  daughters  P 

8.  Restrain  him  that  he  come  not,  and 
wag  at  me  his  head,  and  stamp  on  me  his 
heel,  and  rejoice  that  the  voice  of  his  fame, 
thus  troubles  the  world;  and  be  uplifted  yet 
a  little! 

9.  My  sons,  O  my  Lord,  have  seen  my 
nakedness,  yea  have  uncovered  me  and 
wept.  Uncover  Thou  me  before  my  chil- 
dren, who  are  pained   by  my  pain,  and   let 


NISIBENE  HYMNS. 


175 


not  those  mock  at  me,  the  accursed  that 
have  no  pity  ! 

10.  My  lands  had  brought  forth  fruits  and 
pleasant  things  ;  good  things  in  the  vine- 
yard, abundance  in  the  fields.  But  as  I 
rested  secure,  of  a  sudden  wrath  overtook 
me. 

11.  The  husbandmen  were  plundered,  the 
spoilers  heaped  ihe  grain ;  what  thou  had 
sorrowed  and  sown  these  destroyed.  With 
Due's  debt  his  hunger,  haply  will  also  remain 
ansatisfied,  for  his  bread  is  snatched  from 
lim. 

12.  The  husbandman,  O  my  Lord,  is 
blundered,  for  he  lent  to  the  earth  ;  she  has 
eceived   the    deposit,    and    given    it    to    a 

stranger;  she  has  borrowed  it  of  the  hus- 
')andman  ;  and  paid  it  to  the  spoiler. 

13.  Be  jealous  over  me  who  am  Thine, 
and  to  Thee,  O  my  Lord:  am  I  betrothed! 
The  Apostle  who  betrothed  me  to  Thee, 
lold  me  that  Thou  art  jealous.  For  as  a 
-vail  to  chaste  wives  is  the  jealousy  of  their 
husbands. 

14.  Samson  stirred  up  seas,  because  he 
was  mightily  jealous  over  his  wife,  though 
5  he  was  greatly  defiled,  and  was  divided 
;  gainst  him.  Keep  Thy  Church,  for  no 
(ther,  has  she  beside  Thee  ! 

15.  Whoso  is  not  jealous,  over  his  spouse 
(  espises  her.     Jealousy  it  is  that  can  make 

.1  nown,  the  love  that  is  within.  Thou  art 
( ailed  jealous,  that  thou  mayest  show  me 
'  'hy  love. 

16.  The  nature  of  woman  is  this  ;  it  is 
^  .'eak  and  rash  :  it  is  jealousy  keeps  it,  under 
1  iar  every  hour.  Thou  hast  been  named 
I  mong  the  jealous,  that  Thou  mightest 
I  lake  known  Thy  solicitude. 

17.  Every  man  has  been  master,  of  some- 
t  ling  that  was  not  his  own  ;  every  man 
1  as  gone  forth  gathering,  something  that 
1  e  scattered  not.  The  day  of  confu- 
f  on,  I  have  prepared  for  myself  by  my 
( rimes. 

'  18.  How  shall  they  bear  the  suffering, 
tie  labourers  and  tillers?  In  the  face  of 
t  le  vinedresser,  they  have  cut  down  the 
^  ines  and  driven  away  the  flocks  of  the  hus- 


bandman ;  his  sowing  they  have  reaped  and 
carried  off. 

19.  They  had  yoked  cattle  sown  and 
harrowed,  they  had  ploughed,  planted,  nur- 
tured. They  stood  afar  and  wept ;  and  they 
went  away  bereft  of  all.  The  labour  was 
for  the  toilers,  the  increase  for  the  spoilers. 

20.  The  rulers,  O  my  Lord,  maintained 
not,  order  in  the  midst  of  Thy  wrath.  If 
they  had  willed  ii  they  might  have  kept 
order,  but  our  iniquity  suffered  it  not. 
Though  wrath  had  greatly  abated,  wrath 
compelled  ihem  to  spoil. 

21.  To  whom  on  any  side,  shall  I  look  for 
comfort,  for  my  plantations  that  are  laid  low, 
and  my  possessions  that  are  laid  waste  ^ 
Let  the  message  of  the  voice  of  peace,  drive 
away  my  sadness  from  nie  ! 

22.  Give  me  not  over  ;  lest  it  be  thought 
that  Thou,  hast  given  me  a  writing  of 
divorce,  and  sent  me  away  and  driven  me 
out  !  Let  them  not  call  me,  O  my  Lord, 
the  forsaken  and  the  disgraced  ! 

23.  I  have  not  anything,  to  call  to  mind 
before  Thine  eyes,  for  I  am  wholly  despised. 
Call  Thou  to  mind  for  me,  O  my  God,  this 
only  that  none  other,  have  I  set  before  me 
beside  Thee  ! 

24.  Who  would  not  weep  for  me,  with 
voice  and  wailing.?  for  before  the  days  of 
full  moon  I  was  chaste  and  crowned  ;  and 
after  the  days  of  full  moon,  I  was  uncovered 
and  made  bare. 

25.  My  chaste  daughters  of  the  chambers, 
wander  in  the  fields ;  for  the  wrath  that 
makes  all  drunken,  has  caused  my  honour- 
able women  to  be  despised.  Let  Thy  mercy 
which  gives  peace  to  all,  restore  these  be- 
loved ones  to  honour  ! 

26.  My  elder  daughters  and  my  younger, 
lo  !  they  cry  before  Thee  ;  the  damsels  with 
their  voices,  they  that  are  aged  with  their 
tears  ;  my  virgins  with  their  fasts,  my  chaste 
ones  with  their  sackcloth  ! 

27.  Mine  eyes  to  all  the  streets,  I  lift  up 
and  lo  !  they  are  deserted.  There  are  left 
of  a  hundred  ten,  and  a  thousand  of  ten 
thousand.  Give  Thou  peace  and  fill  my 
streets,  with  the. tumult  of  my  dwellers  ! 


176 


EPHRAIM  SYRUS. 


28.  Bring  back  them  that  are  without, 
and  make  them  glad  that  are  within  ! 
Mighty  is  Tliy  grace,  that  Thou  extendest 
it  within  and  without.  Let  the  wings  of 
Thy  grace  gather  my  chickens  together  ! 

29.  Let  the  prayer  of  my  just  men,  save 
my  fugitives  !  The  unbelievers  have  plun- 
dered me,  and  the  believers  have  sustained 
me.  Li  them  that  believe  put  Thou  to 
shame  them  that  believe  not  ! 

30.  There  came  together  on  one  day, 
two  festivals  as  one  :  the  Feast  of  Thine 
Ascension,  and  the  Feast  of  Thy  Cham- 
pions ;  the  feast  that  wove  Thy  Crown,  and 
the  memorial  of  the  crowning  of  Thy  ser- 
vants. 

31.  Have  thou  mercy  because  there  were 
doubled  for  us,  these  feasts  on  one  day  ;  and 
there  were  doubled  for  us  instead  of  them, 
even  the  two  feasts  in  one,  suffering  from 
the  voice  oi  ill  tidings,  and  mourning  from 
desolation  ! 

32.  Give  peace  to  my  festivals  !  for  both 
my  feasts  have  ceased  ;  and  instead  of  re- 
joicing, 0/  my  remnants  in  festivals,  trem- 
blings and  desolations  meet  me  in  every 
place. 

2,^.  Bring  home  mine  that  are  far  off, 
make  glad  mine  that  are  nigh  ;  and  in  the 
midst  of  our  land  shall  be  preached,  good 
tidings  of  joy  ;  and  I  shall  render  in  return 
for  peace,  praise  from  every  mouth  ! 


VIL 

1.  Wrath  came  to  rebuke,  the  greedy 
who  in  the  midst  of  peace,  bargained, 
defrauded  and  plundered.  In  calamity 
the  greedy  have  waxed  rich  :  lo  !  what  was 
theirs  they  have  scattered,  what  was  not 
theirsthey  have  gathered,  R.,  Give  peace, 
O  Son,  to  our  land! 

2.  Twenty  years  my  troubles,  have  been 
like  branches,  O  my  Saviour  !  which  are 
kept  back  throughout  winter,  but  when  it  is 
time  to  shoot  forth,  my  troubles  shoot  forth  : 
with  our  fruit  our  heart  ripens. 

3.  Nisan  is  the  time  of  buds  :  in  it  the  ill 


tidings  budded.  When  our  delights  crowded 
on  us,  then  crowded  on  us  our  ills.  At  the 
time  of  winnowing  of  wheat,  came  the  win- 
nowing of  cities. 

4.  For  the  three  brethren  in  Babylon  fled 
not  from  the  fire  that  men  kindled,  because 
they  were  steadfast  :  from  lust  they  fled, 
because  they  were  perfect. 

5.  The  fire  of  them  that  have  triumphed, 
is  able  to  turn  the  black  kids  into  white  : 
the  fire  of  vain  men  is  able  to  make  the 
lambs  into  spotted  leopards. 

6.  How  great  will  be  my  cries,  to  be  cried 
at  any  alarm  !  How  great  my  indignation 
to  ripen  at  every  ill  tidings  !  How  great 
my  harvests,  to  perish  every  month  ! 

7.  For  the  crimes  of  my  sons  He  has 
chastened  me,  in  their  struggling  for  my  de- 
liverance. The  people  who  deliver  me, 
bring  chastisement  upon  me.  Restrain  ye 
your  sins,  and  lo  !  my  chastisements  are 
restrained  ! 

8.  hi  ill  tidings  they  are  afflicted  ;  in  time 
of  wrath  they  are  tortured  ;  in  time  of  peace 
they  are  distressed ;  for  when  every  man 
breathes  freely,  and  all  are  unthankful  for 
grace,  they  render  thanks  on  behalf  of  every 
man. 

9.  Their  sackcloth  is  humble  for  my  sake  ; 
their  ashes  are  sprinkled  in  my  affliction  ; 
their  prayer  is  for  my  victory  ;  their  fast  for 
my  deliverance.  Lo  !  the  debt  is  on  my 
ascetics,  the  guilt  with  my  nobles. 

10.  Great  is  in  every  age,  the  folly  of  the 
wise  ;  the  scribes  and  elders  envied  and 
killed  the  teacher,  who  taught  all  people 
the  Law  of  Moses. 

11.  Wisdom  in  this  age  is  a  possession 
that  brings  loss  :  he  who  has  a  little  folly, 
very  small  is  his  guilt ;  but  he  who  has  a 
little  prudence,  his  iniquity  passes  measure. 

12.  They  build  with  their  words,  and 
overthrow  in  their  deeds  ;  for  the  teachers 
were  many  and  foolish,  but  the  mouth  of 
the  judge  is  both  of  these  things,  the  judge 
and  the  accuser. 

[Hymn  VHL  is  wanting,  as  also  the  earlier 
part  of  IX.  ] 


NISIBENE  HYMNS.  177 


IX. 

.  .  .  My  afflictions  are  as  Job's.  Thy  justice  delivered  him  ;  let  Thy  grace  have 
mercy  on  nie  ! 

2.  In  these  two  things  is  profit ;  that  neither  should  the  just,  be  weary  in  supplica- 
tion, nor  should  the  rebellious,  multiply  transgression. 

3.  With  the  sons  Thou  labourest,  to  chastise  and  help  ihem  ;  and  that  the  fathers 
should  not  be  grieved,  by  the  sound  of  the  scourge,  they  left  me  in  peace. 

4.  Look,  O  my  Lord,  on  my  woods  without,  how  they  have  been  cut  down  !  be- 
hold, O  my  Lord,  my  breasts  within,  that  they  are  too  weak,  for  me  to  bear  my  beloved 
ones  ! 

5.  With  swords  they  have  cut  off,  my  wings  that  are  without ;  again  the  fire  kin- 
dles, in  my  bosom  within,  the  incense  of  burnt  offering. 

6.  The  sun-worshippers  have  killed,  my  sons  in  the  plain  :  and  they  that  offer  to 
Baal,  have  sacrificed  my  bulls  in  the  city,  my  sheep  with  my  babes. 

7.  In  my  fields  is  lamentation;  in  my  halls  wailing;  in  my  vineyards  terror;  in 
my  streets  confusion.     Who  can  suffice  for  me. '^ 

8.  The  Evil  One  who  dealt  treacherously,  and  disturbed  me  with  his  words,  stirred 
up  trouble  within,  so  that  my  inward  part,  is  wholly  as  my  outward  part. 

9.  With  what  face,  O  my  Lord,  shall  I  call  on  Thee  to  send,  a  camp  of  holy  ones,  to 
guard  my  bosom,  which  is  full  of  uncleanness  ? 

10.  With  Thy  new  leaven,  Thou  hast  chastened  creation.  Make  Thou  the  old  lea- 
ven, which  ensnares  and  humbles,  to  be  like  the  new  leaven  ! 

11.  By  the  manifest  striving,  of  Thy  power  let  us  conquer  ;  lest  error  should  crown, 
those  that  strive  for  Thee,  cleaving  io  them  with  blandishment  ! 

12.  If  we  look  into  our  time,  it  is  like  our  deceit  ; ' — for  in  the  years  of  truthfulness, 
we  practised  divinations, — and  secretly  used  enchantments. 

13.  If  I  look  into  the  time,  it  provokes  and  into  light, — brings  secret  things,  that  our 
deceit  may  be  shamed, — which  wore  the  raiment  of  Truth. 

14.  Verily  it  is  truth,  that  overcomes  all ;  * — and  the  sea  with  its  bitterness,  cannot 
trouble  it, — for  it  is  pure  in  its  nature. 

15.  In  wisdom  Thou  hast  made  it,  O  my  Lord,  that  it  has  laid  bare  our  lust. — That 
the  foolish  should  come  to  nought,  and  should  not  be  encouraged, — Truth  has  withheld 
the  crown. 

16.  On  the  tottering  walls,  whereon  Thou  hast  given  me  victory, — the  unthankful 
repay  Thee,  with  sacrifice  and  libation,  which  provoke  Thee  openly. 

17.  If  it  were  at  that  time,  sacrifices  had  been  offered  ; — there  had  been  room  even, 
for  delusion  to  suppose, — that  in  these  I  was  delivered. 

18.  Through  the  multitude  of  deliverances.  Thou  hast  rebuked  two  things  : — the  de- 
lusion of  graven  images,  and  the  teaching  of  magicians  ; — for  in  Thee,  O  my  Lord,  have 
I  been  delivered  ! 

'  An  attempt  is  here  made  to  represent  by  means  of  dashes  the  metrical  versification  of  the  Syriac  hymns. 
See  above,  pp.  147  sq. 
2  I  Esdr. 

VOL.    XIII. — 12 


178  EPHRAIM  SYRUS. 


X. 

1.  My  children  have  been  slain  ;  and  my  daughters  that  are  without  me, — their  walls 
are  overthrown,  their  children  scattered, — and  their  holy  places  trodden  down.  R., 
Blessed  is  Thy  chastisement  ! 

2.  The  fowlers  have  taken,  my  doves  out  of  my  strongholds, — which  quitted  their 
nests,  and  fied  to  the  caves  ; — in  the  net  have  they  taken  them. 

3.  After  the  manner  of  wax,  that  melts  before  the  fire, — thus  melted  and  dissolved, 
the  bodies,  of  my  sons  before  the  heat — and  the  drought  of  my  strongholds. 

4.  And  instead  of  streams,  of  milk  that  used  to  flow, — for  my  sons  and  my  little 
ones,  milk  fails  the  sucklings,  and  water  the  weaned  children. 

5.  The  suckling  falls,  from  its  mother  and  gasps, — because  it  cannot  suck,  nor  can 
she  give  suck  : — they  breathe  out  their  spirit  and  die. 

6.  How  is  it  possible,  that  Thy  grace  can  refrain — the  welling  of  its  stream,  when 
it  is  not  possible  to  restrain — the  abundance  of  its  flow.? 

7.  And  why  has  Thy  grace,  shut  up  its  mercies, — and  withheld  its  streams,  from 
the  people  that  cry, — for  one  to  moisten  their  tongue.? 

8.  And  there  was  a  pit,  between  them  and  their  brethren  ; — like  the  rich  man  who 
cried,  and  there  was  none  to  answer, — to  moisten  his  tongue. 

9.  And  as  into  the  midst  of  fire,  the  wretched  ones  were  cast; — and  heat  in  the 
midst  of  thirst,  the  fire  was  blowing, — and  kindling  upon  them. 

10.  Their  carcases  were  melted,  and  dissolved  by  the  heat ; — they  that  had  thirsted 
gave  in  turn  the  earth  to  drink, — of  the  reek  of  their  bodies. 

11.  And  the  fort  that  with  thirst,  had  killed,  its  dwellers, — it  drank  in  its  turn  of  the 
flux  from  the  corpses, — that  were  melted  by  thirst. 

12.  Who  has  seen  a  people — that  were  burning  with  thirst, — while  there  surrounded 
them  a  wall  of  water  and  they  could  not — moisten  their  tongue  ! 

13.  Surely  with  the  judgment  of  Sodom,  were  my  beloved  judged, — and  my  children 
smitten,  with  the  torment  of  Sodom  ; — though  that  was  but/br  one  day. 

14.  The  torment  of  fire,  though  it  h&for  one  hour,  O  my  Lord, — in  lingering  thirst,  is 
a  lingering  death,  and  a  subtle  punishment. 

15.  After  my  sorrows,  O  my  Lord,  and  my  bitter  sufferings, — this  is  the  best  comfort, 
wherewith  Thou  hast  comforted  me, — that  Thou  hast  multiplied  my  afflictions. 

16.  The  medicine  that  I  hoped,  it  is  sorrow  decreed; — the  binding  up  that  I  looked 
for,  it  is  bitter  calamity, — that  it  seeks  to  work  for  me. 

17.  And  whereas  I  hoped  to  escape,  from  the  midst  of  the  storm  ; — worse  for  me  is 
the  storm  in  it,  even  in  the  harbour, — than  that  in  the  sea. 

18.  Whereas  I  thought  in  my  folly,  that  I  should  anchor  and  escape — from  the  midst 
of  the  Gulf;  my  sins  have  cast  me  back — again  into  the  midst  of  it. 

19.  Look,  O  my  Lord,  on  my  limbs,  how  the  swords  are  thick  in  me, — and  have  left 
tJieir  mark  on  my  arms  ;  and  the  scars  of  the  spears, — are  planted  in  my  sides  ! 

20.  Tears  in  mine  eyes,  and  in  my  ears  ill  rumours, — wailing  in  my  mouth,  and 
mourning  in  my  heart ! — Add  no  more,  O  my  Lord,  to  me  ! 


NISIBENE  HYMNS.  179 


XI. 

1.  Thy  chastening  is,  as  a  mother  of  our  infancy  : — her  rebuke  is  merciful,  in  that 
Thou  hast  restrained, — the  children  from  folly,  and  they  have  been  made  wise  !  R., 
Glory  be  lo  thy  Justice  ■' 

2.  Let  us  search  out  Thy  justice  ;  for  who  is  sufficient — to  measure  its  help  ?  since 
by  it  the  wanton — are  oftentimes  made  chaste. — 

3.  Oftentimes  Thy  hand,  O  my  Lord,  has  made  the  sick  whole, — for  it  is  the  healer 
in  secret  of  their  diseases, — and  the  fount  of  their  life. 

4.  Exceeding  gently,  the  finger  of  Thy  justice, — in  love  and  compassion,  touches 
the  wounds — of  him  that  is  to  be  healed. 

5.  Exceeding  mild  and  merciful,  is  her  cutting  to  him  that  is  wase : — her  sharp 
remedy,  in  its  mighty  love, — consumes  the  corrupt /(ar/. 

6.  Exceeding  welcome  her  wrath,  to  him  that  is  discerning; — but  her  remedies  are 
hated,  of  the  fool  who  has  delight — in  the  trouble  of  his  limbs. 

7.  Exceeding  eager  is  she,  to  bind  the  cut  she  has  made  ; — when  she  has  smitten 
she  pities,  that  from  between  these  two — she  may  breed  healing. 

8.  Exceeding  welcome  her  wrath,  and  her  anger  pleasant, — and  sweet  her  bitterness, 
sweetening  bitter  things — that  they  may  be  made  pleasant. 

9.  A  cause  of  negligence  is  Thy  indulgence  to  the  careless  ; — a  cause  of  profit,  is 
Thy  rod  among  the  slothful — so  that  they  become  as  traffickers. 

10.  The  cause  of  our  affliction,  it  is  Thy  justice  ; — the  cause  of  our  carelessness,  it 
is  Thy  graciousness, — for  our  understanding  has  turned  foolish. 

11.  Pharaoh  hardened  himself,  because  of  Thy  graciousness; — for  when  the  plagues 
were  stayed,  his  cruelties  waxed  strong, — and  he  lied  to  his  promises. 

12.  Justice  requited  him,  because  he  lied  greatly  against  her, — even  Grace  her  free- 
born  sister ;  yea  she  restrained  him  again — that  he  should  not  again  provoke. 

13.  Rebuke,  O  my  Lord,  my  guide,  for  it  has  been  false  as  Egypt ! — my  prayers  tes- 
tify, that  I  am  not  as  she, — for  Thy  door  have  I  not  forsaken. 

14.  Let  Thy  cross,  O  my  Lord,  w^hich  stands,  in  my  breaches  that  are  open, — repair 
again  the  breaches  that  are  hidden  ;  for  instead  of  those  without, — those  within  have 
cleft  me  asunder  ! 

15.  A  sea  has  broken  through,  and  cast  down,  the  watch  tower  wherein  I  had 
triumphed. — Iniquity  has  dared  to  set  up,  a  temple  wherein  I  am  shamed  :  its  drink- 
ofifering  chokes  me. 

16.  My  prayers  on  my  walls,  my  persecutors  have  heard  : — the  sun  and  his  worship- 
pers, are  ashamed  of  their  magicians, — for  I  have  triumphed  by  Thy  cross. 

17.  All  creatures  cried  out,  when  they  saw  the  struggle, — while  Truth  with  false- 
hood, on  my  battered  walls,  fought  and  was  crowned  conqueror. 

18.  The  force  of  Truth,  chastised  falsehood: — in  its  chastisement  it  felt  Truth,  and 
through  its  own  sins,  it  earned  her  victory. 

19.  I  have  great  alarm  ;  for  since  my  deliverance, — the  honourable  and  mighty, 
who  were  devoted  to  my  altar,  have  built  in  me  high  places. 

20.  My  seven  senses,  O  my  Lord,  even  though  they  had  been  as  fountains  of  tears, 
yet  my  tears  were  too  little — to  lament  our  ruin. 

21.  The  streets  that  were  in  sackcloth,  and  ashes  cried  out, — disturbed  by  the  play, 
akin  to  that  which  was, — in  the  wilderness  before  the  calf. 

22.  Poison  seeks  and  wears,  the  beauty  of  lilies  ; — and  though  their  buds  may  con- 
ceal, and  hidden  disguise  it, — it  blossoms  in  their  bitter  flowers. 


i8o  EPHRAIM  SYRUS. 


XII. 

1.  I  will  call  in  my  affliction,  on  the  Power  that  subdues  all ; — that  is  able  to  sub- 
due, the  Captor  in  his  wrath, — as  it  overcame  Legion.  R.,  Glory  to  His  grace! 

2.  The  Evil  One  has  repaid  me  my  brethren,  debts  that  he  borrowed  not  of  me  : — 
the  good  God  likewise  has  repaid  me,  mercies  that  I  lent  Him  not. — Come  and  marvel 
ye  at  these  two  things  ! 

3.  The  good  God  has  divided  and  given,  my  misdeeds  to  His  grace, — my  offences 
to  His  justice  ;  His  mercy  has  blotted  out  my  misdeeds — His  judgment  has  requited 
my  offences. 

4.  Sin  was  exceeding  wroth,  and  abode  in  alarm, — when  she  saw  how  grace,  put 
restraint  on  freedom,  that  she  might  overcome  transgressions. 

5.  Glow  Thou,  O  my  Lord,  and  send  down  Thy  love,  break  out  and  pour  forth  Thy 
wrath  ! — Thy  wrath  to  destroy.  Thy  love  to  rescue — the  captives  from  the  captor  ! 

6.  The  days  wherein  the  Evil  One,  decreed  to  cast  me  forth, — as  with  a  sling  into 
perdition,  in  them  the  good  God  has  bound  up  and  kept — my  soul  in  the  bundle  of 
life. 

7.  The  men  of  speech  who  keep  not  silence,  from  praising  continually, — who 
have  kept  me  in  the  midst  of  waves,  and  supported  me  that  I  fell  not,  let  them  give 
praise  in  my  stead,  O  my  Lord  ! 

8.  For  who  has  at  any  time  sufficed,  in  presence  of  the  grace, — of  the  mercies 
which  surrounded  him,  that  I  should  suffice  to  praise — the  mercies  that  encompass 
me  } 

XHL 
Concerning  Mar  Jacob  and  his  Companions. 

1.  Three  illustrious  priests,  after  the  manner  of  the  two  great  lights, — have  carried 
on  and  handed  down  one  to  another,  the  See  and  the  Hand  and  the  Flock. — To  us 
whose  mourning  was  great  for  the  two,  this  last  is  wholly  a  consolation.  R.,  Glory 
to  Thee  Who  didst  choose  thern  ! 

2.  He  Who  created  two  great  lights,  chose  for  Himself //zesg  three  Lights, — and  set 
them  in  the  three  dark  seasons  of  siege  that  have  been. — When  t/iat  pair  of  Lights 
was  quenched,  the  other  shone  wholly  forth. 

3.  These  three  priests  were  treasures,  who  held  in  their  faithfulness, — thekey  of  the 
Trinity  ;  three  doors  they  opened  for  us  ; — each  one  of  them  with  his  key,  unlocked 
and  opened  his  door. 

4.  In  the  first  was  opened  the  door,  for  the  chastisement  that  befel  us  ; — in  the 
next  was  opened  the  door,  for  the  King's  power  that  came  down  on  us, — in  the  last 
was  opened  the  door,  for  the  good  tidings  that  came  up  for  us. 

5.  Li  the  first  w.as  opened  the  door,  for  battle  between  two  hosts  ; — in  the  next 
were  opened  doors,  for  the  kings  from  either  wind  ; — in  the  last  was  opened  the  door, 
for  ambassadors  from  either  side. 

6.  In  the  first  was  opened  the  door,  for  battle  because  of  misdeeds  ; — in  the  next 
was  opened  the  door, — for  the  kings  because  of  strife  ; — in  the  last  was  opened  the 
door,  for  ambassadors  because  of  mercies. 

7.  Lo  !  in  these  three  successions,  as  in  a  mystery  and  a  figure, — wrath  is  likened 
to  the  sun:  it  began  under  the  first; — it  waxed  strong  under  the  next;  it  sank  and 
was  quenched  under  the  last. 


NISIBENE  HYMNS.  i8i 


8.  Three  figures  the  Sun  also,  shows  forth  in  the  three  quarters  : — its  rising  t's 
keen  and  bright ;  its  meridian  strong  and  overpowering ; — and  like  a  torch  that  is 
burnt  out,  its  setting  is  mild  and  pleasant. 

9.  Small  yet  bright  t's  its  rising,  when  it  comes  to  waken  sleepers  ; — hot  and  over- 
powering its  meridian,  when  it  comes  to  ripen  the  fruits  ; — tender  and  pleasant  its  set- 
ting, when  it  reaches  its  consummation. 

10.  Who  is  this  daughter  born  of  vows,  enviable  above  all  women, — whose  succes- 
sions thus  proceed,  and  her  ranks  are  thus  manifold, — and  her  degrees  thus  ascend,  and 
her  teachers  thus  excel. 

11.  Do  these  similitudes  belong,  only  to  the  daughter  of  Abraham, — or  to  thee  too, 
O  daughter,  born  of  vows,  whose  adorning  is  according  as  thy  beauty  ? — for  as  thine 
occasion,  so  was  thy  help,  and  as  thy  help  so  was  its  minister. 

12.  According  to  the  measure  of  her  need,  there  came  to  her  the  supply  of  her 
need. — Her  fathers  were  as  was  her  birth  ;  her  teachers  were  as  was  her  understanding  ; 
— her  training  as  was  her  growth  ;  her  raiment  as  was  her  stature. 

13.  Grace  weighed  out  /o  her  and  gave  all  these  things  as  in  the  scales  ; — she  laid 
them  in  her  balance,  that  therefrom  there  might  be  profit ; — she  drew  them  into  suc- 
cession, that  therefrom  might  be  perfection. 

14.  In  the  days  of  him  that  was  first,  peace  abounded  and  peace  vanished; — in  the 
days  of  him  that  was  next,  kings  came  down  and  kings  went  back; — but  in  the  days 
of  the  last,  hosts  assailed  and  hosts  retreated. — 

15.  By  the  first  order  came  in,  it  came  in  with  him  and  went  out  with  him  ; — by  the 
next  the  diadem  that  gladdened  our  churches,  came  nigh  and  withdrew  far  away  ; — 
but  by  the  last  there  dawned  on  us,  grace  that  was  not  thankfully  received. 

16.  Against  the  wrath  that  was  first,  the  labour  of  the  first  contended  ; — against  the 
heat  that  was  at  noon,  the  shade  of  the  second  stood  up  ; — against  peace  that  was 
thankless,  the  last  multiplied  warnings. 

17.  For  the  first  invader  of  the  land  was  the  first  and  illustrious  priest  ; — for  the  sec- 
ond invader  of  the  land,  was  the  second  and  merciful  priest  : — but  the  prayers  of  him 
that  was  last,  repaired  our  breaches  secretly. 

18.  Nisibis  is  set  ^  upon  waters,  waters  secret  and  open  : — living  streams  are  within 
her  ;  a  noble  river  without  her.  The  river  without  deceived  her  ;  the  fountain  within 
has  saved  her. 

19.  The  first  priest  was  her  vinedresser  ;  he  made  her  branches  to  grow  even  unto 
heaven, — Lo  !  being  dead  and  buried  within  her,  he  has  become  fruit  in  the  midst  of  her 
bosom  : — when  therefore  the  pruners  came,  the  fruit  that  was  in  her  midst  preserved 
her. 

20.  The  time  of  her  pruning  came  ;  it  entered  and  took  from  her  her  vinedresser, — 
that  there  should  not  be  one  to  pray  for  her.  She  made  haste  in  her  subtlety  ; — He 
laid  ill  her  bosom  her  vinedresser,  that  she  should  be  delivered  through  her  vine- 
dresser. 

21.  Be  ye  wise  like  Nisibis,  O  ye  daughters  of  Nisibis, — for  that  she  laid  the  body 
within  her,  and  it  became  a  wall  without  her. — Place  ye  v^nthin  you  the  living  body, 
that  it  be  a  wall  for  your  lives  ! 


3  The  verb  is  u'safc, — a  play  on  the  name  of  the  city. 


i82  EPHRAIM  SYRUS. 


XIV. 

1.  Under  the  three  pastors, — there  were  manifold  shepherds  ; — the  one  mother  that 
was  in  the  city, — had  daughters  in  all  regions. — Since  Wrath  has  destroyed  her  dwell- 
ings,— Peace  shall  build  up  her  churches.         R.  Blessed  be  He  who  chose  out  those  three  ! 

2.  The  kindly  labour  of  the  first, — bound  up  the  land  in  her  affliction  : — the  bread  and 
wine  of  the  next, — healed  the  city  when  she  was  broken  : — the  sweet  speech  of  the 
last, — sweetened  our  bitterness  in  affliction. 

3.  The  first  tilled  the  land  with  his  labour, — he  rooted  out  of  her  the  briars  and 
thorns  : — the  next  fenced  her  round  about, — he  made  a  hedge  for  her  of  them  that  were 
saved  : — the  last  opened  the  garner  of  his  Lord, — and  sowed  in  her  the  words  of  her 
Lord. 

4.  The  first  priest  by  means  of  a  fast, — closed  up  the  doors  of  men's  mouths  : — the 
second  priest  for  the  captives, — opened  the  mouths  of  the  purse  : — but  the  last  pierced 
through  the  ears, — and  fastened  in  them  the  ornament  of  life. 

5.  Aaron  stripped  off  from  the  ears, — the  earrings  and  made  a  calf. — That  lifeless 
calf  in  secret, — pierced  and  slaughtered  the  camp  : — those  who  had  fashioned  his  horns, 
— he  ripped  them  up  with  his  horns. 

6.  But  our  priest  zf'Ao  was  the  third, — pierced  through  the  ears  of  the  heart: — and 
fastened  there  the  earrings  he  had  fashioned, — of  the  nails  that  were  fixed  in  the  cross, 
— whereon  his  Lord  was  crucified, — and  gave  life  to  His  fellow-men. 

7.  A  son  unto  death  the  fire  brought  forth  ; — Death  feeds  upon  all  bodies  : — the  son 
of  Death  who  surpassed  Death, — upon  the  souls  of  men  he  fed. — The  calf  forsook  his 
provender, — for  men's  minds  were  the  food  for  him. 

8.  To  the  first  Tree  that  which  killed, — to  it  grace  brought  forth  a  son, — O  Cross 
offspring  of  the  Tree, — that  didst  fight  against  thy  sire  ! — The  Tree  was  the  fount  of 
death  ; — the  Cross  was  the  fount  of  life. 

9.  The  son  that  was  born  to  Death, — all  mouths  were  opened  to  curse  him. — He 
devoured  bodies  and  souls, — and  multiplied  the  disgrace  of  his  father. — But  the  Cross 
caused  to  pass  away  the  rebuke, — of  its  father  that  first  Tree. 

10.  The  two  sons  were  even  as  were — the  two  mothers  that  bare  them. — The  calf 
which  the  fire  brought  forth, — the  fire  consumed  in  the  midst  of  the  people  : — the  Cross 
the  offspring  of  grace, — divided  good  gifts  to  all  creation. 

1 1.  O  my  tongue  hold  thy  peace  and  be  silent  of  the  histories  of  the  Cross  that  press 
to  he  told  I — for  my  mind  of  a  sudden  has  conceived, — and  lo  !  pangs  of  travail  smite 
it: — it  has  conceived  these  among  the  last, — and  they  strive  to  become  the    firstborn. 

12.  The  babes  struggled  in  the  womb  ; — the  elder  made  haste  to  come  forth  : — the 
younger  desiring  the  birthright, — laid  his  hand  upon  his  heel ; — that  which  he  obtained 
not  by  birth, — he  obtained  by  the  mess  of  pottage. 

13.  After  the  like  sort  these  later  histories, — lo  !  they  make  light  of  the  formef  ones, 
— that  thetnselves  may  come  forth  and  take  the  birthright. — Let  us  bring  forth  the  his- 
tory of  our  fathers, — for  lo  !  the  histories  of  the  Cross — are  the  firstborn  of  all  crea- 
tures. 

14.  For  if  that  which  has  no  beginning — is  the  first  of  all  created  things, — its  his- 
tories also  are  the  firstborn, — for  they  are  elder  than  all  creatures. — Let  the  histories  of 
Thee,  O  my  Lord,  yield  place, — that  we  may  tell  of  Thy  ministers  ! 

15.  The  first  in  degree  of  doctrine, — His  eloquence  was  like  as  ivas  his  degree  ; — the 
next  who  was  second  in  degree, — his  interpretation  mounted  to  the  height  of  his 
degree  ; — the  last  who  was  third  in  degree, — his  eloquence  was  great  as  he  ivas. 


NISIBENE  HYMNS.  183 


16.  The  first  in  his  simple  words, — gave  milk  unto  his  infants  ; — the  next  in  his 
plain  sayings, — gave  victual  to  his  children  ; — the  third  in  his  perfect  sayings, — gave 
meat  to  his  that  were  of  perfect  age. 

17.  She  too  the  daughter  of  instruction,  —  mounted  from  degree  to  degree, — along 
with  her  teachers  and  fathers. — A  young  child  she  was  with  the  first  ;  a  simple  maid 
was  she  with  the  next  ; — ^^she  came  to  perfect  age  in  the  third. 

18.  The  first  dealing  with  her  as  a  child, — loved  her  and  taught  her  to  fear  ; — the 
next  as  with  a  damsel,  rebuked  her  and  make  her  glad ; — the  third  as  with  one  fully  in- 
structed,— was  to  her  a  solace  of  pleasantness. 

19.  Even  the  Most  High  with  the  daughter  of  Jacob, — gave  blandishment  aiid  the 
rod  to  her  childhood  ; — and  in  her  frowardness  and  full  age, — gave  part  in  the  sword 
and  the  Law  ;  —and  according  to  her  discipline  and  instruction, — He  came  to  her  in 
mildness  and  pleasantness. 

20.  The  first  that  begat  the  flock, — his  bosom  bare  her  infancy  ;— the  next  of  glad- 
some countenance, — cheered  with  song  and  made  glad  her  childhood  ; — the  last  grave 
of  countenance, — lo  !   he  guards  her  chastity  in  her  youth. 

21.  The  first  priest  who  begat  her, — gave  milk  to  her  infancy  ; — the  next  priest  in- 
terpreted,— and  gave  victual  to  her  childhood ; — the  third  priest  nourished  her,  and 
gave  meat  to  her  perfect  age. 

22.  The  wealthy  father  who  was  first, — laid  up  treasures  for  her  childhood  ; — the 
next  for  her  maturity — multiplied  provision  for  her  journey  ; — the  third  the  goodly  olive 
tree, — multiplied  oil  in  her  vessels. 

23.  When  she  comes  before  Him  who  is  rich, — she  will  show  the  treasure  of  the 
first  ; — when  she  comes  before  the  Saviour,  she  will  show  the  saved  ones  of  the 
next; — when  she  goes  forth  to  meet  the  Bridegroom, — she  will  show  the  oil  of  her 
lamps. 

24.  Before  Him  who  rewards  the  weary  toilworn, — she  will  offer  the  labour  of  the 
first  ; — before  Him  who  loves  cheerful  givers, — she  will  show  the  almsgiving  of  the 
next ; — before  Him  who  judges  doctrines, — she  will  offer  the  discourse  of  the  last. 

25.  And  I  the  sinner  who  have  striven  to  be — the  disciple  of  these  three, — when 
they  shall  see  Him  of  the  Third  Day, — that  he  has  closed  the  door  of  His  chamber, — 
may  these  three  pray  Him  for  me,  that  He  keep  the  door  open  a  little  while  for  me  ! 

26.  IMay  the  sinner  press  into  and  enter — rejoicing  and  fearing  to  behold  ! — May 
the  three  masters  call  in — the  one  disciple  in  their  grace  ! — May  he  gather  up  under  the 
table — the  crumbs  that  are  full  of  life  ! 

XV. 

1.  If  the  head  had  not  been  right, — haply  the  members  had  murmured  : — for  when 
because  of  a  perverse  head — the  course  of  the  members  is  put  astray, — they  are  wont 
to  lay  the  blame  on  the  head.  R.  Blessed  be  He  who  chose  thee  the  pride  of  our 
people  ! 

2.  If  now  on  one  that  is  all  goodly, — on  it  we  lay  our  hatred; — how  much  more  if 
we  were  hateful  ! — Yea  even  God  though  He  is  kind, — bitter  men  complain  against 
Him. 

3.  Be  like  the  head  O  ye  members  ! — Get  repose  in  his  purity — and  pleasantness  in 
his  tranquillity  ; — in  his  sanctity  renown, — and  in  his  wisdom  learning  ! 

4.  Get  discernment  in  his  mildness, — and  chastity  in  his  gravity, — and  bounty  in 
his  poverty  ! — As  he  is  fully  and  altogether  fair, — let  us  be  altogetlier  fair  with  him  ! 


i84  EPHRAIM  SYRUS. 


5.  See  ye  how  meted  and  weighed — are  his  words  and  his  actions  ! — Take  heed  how 
even  his  steps — keep  the  measure  of  peace  ! — With  all  his  might  he  holds  the  bridle  of 
all  himself. 

6.  He  was  master  over  his  youth  ; — he  bound  it  in  the  yoke  of  chastity  : — his 
members  were  not  enticed  by  lust ; — for  they  were  kept  under  the  rod  : — his  will  he  had 
in  subjection. 

7.  For  he  was  ready  beforehand  for  his  degree, — as  he  was  ready  beforehand  in  his 
conversation, — as  he  laid  his  foundations  securely. — He  became  Head  in  his  youth, — 
when  they  made  him  preacher  to  the  people. 

8.  Excellent  was  he  among  preachers, — learned  was  he  among  scholars, — and  un- 
derstanding was  he  among  the  wise  : — chaste  was  he  among  his  brethren, — and  grave 
among  his  familiar  friends. 

9.  In  two  abodes  was  he — a  solitary  recluse  from  his  early  days  ; — for  he  was  holy 
within  his  body, — and  solitary  within  his  dwelling; — openly  and  secretly  was  he 
chaste. 

10.  But  although  we  my  brethren — have  put  astray  those  measures, — and  we 
have  lost  that  savour, — and  have  become  teachers  to  ourselves, — unto  the  perfection 
that  called  us. 

11.  Yet  that  measure  of  Truth — preserves  itself  in  its  vessel  :  —  Truth  chose  it  because 
she  saw  it  chose  her ; — she  has  preserved  in  it  her  fragrance  and  savour, — from  the 
beginning  to  the  end. 

12.  The  Head  both  chaste  and  grave, — that  was  not  wrathful  nor  hard,— nor  trans- 
gressed even  as  we  did, — set  and  kept  his  own  measures, — and  cast  a  bridle  on  his 
thoughts. 

13.  He  gave  example  in  his  person, — that  as  he  kept  the  measure  of  his  time, — so 
was  it  meet  that  we  should  know  our  time. — We  have  become  strangers  to  our  time, — 
for  we  have  been  witless  in  the  time  of  discernment. 

14.  In  the  beginning  the  blast  of  the  wind — in  its  might  chastens  the  fruit  ;— then 
in  the  meantime  the  might  of  the  sun  : — but  when  its  mightiness  is  passed, — its  end 
gathers  his  sweetness. 

15.  But  we — they  that  were  first  chastened  us; — and  also  they  that  came  next  re- 
buked us  ; — and  they  that  were  last  added  sweetness  to  us  : — then  when  the  time  of 
tasting  ?^s  arrives, — great  was  our  savourlessness. 

16.  For  we  came  to  maturity, — that  we  might  wean  the  children  from  wantonness, 
— and  lead  them  to  gravity  : — hut  our  old  age  stood  in  need — that  we  should  be  re- 
buked as  youths.. 

17.  Accordingly  he  in  kindness  endured,  nor  did  he  make  use  of  force, — that  he 
might  increase  honour  to  our  old  age  : — and  even  if  it  knew  not  its  degree, — let  him  be 
magnified  who  knew  its  time  ! 

18.  And  if  one  say  that  for  the  multitude, — force  and  the  rod  should  govern  it ; — 
even  «s  for  the  thief  fear, — and  for  the  spoiler  threatening, — and  for  fools  open  shaming. 

19.  Yet  if  with  the  head  as  first, — the  members  had  hasted  to  move  as  second, — they 
would  have  drawn  that  which  was  third, — and  the  whole  body  from  the  end — would 
have  followed  after  them. 

20.  They  that  were  second  despised  those  that  were  first, — and  that  were  third  those 
that  were  second  : — the  degrees  were  set  at  naught  one  by  another. — While  these  within 
despised  one  another, — they  were  trodden  down  likewise  by  those  without. 


NISIBENE  HYMNS.  185 


XVI. 

1.  Herein  is  a  mirror  to  be  blamed, — if  its  clearness  is  darkened — because  there  are 
spots  on  its  substance  ; — for  the  foulness  that  is  on  it  becomes — a  covering  before  them 
that  look  on  it.  7?.   Blessed  he  He  Who  polished  our  mirror  ! 

2.  f'or  that  comeliness  is  not  adorned  in  it, — and  blemishes  are  not  brought  to  view 
in  it, — it  is  altogether  a  damage  to  comely  things  ; — seeing  that  their  comeliness  gain 
not — adornments  as  their  profit. 

3.  Blemishes  are  not  rooted  out  by  it, — likewise  adornments  are  not  multiplied  by 
it. — A  blemish  that  remains  is  as  a  loss  ; — that  there  is  no  adornment  is  a  defect  : — loss 
is  met  together  with  defect. 

4.  If  our  mirror  he  darkness, — it  is  altogether  joy  to  the  hateful; — because  their 
blemishes  are  not  reproved  : — but  if  polished  and  shining, — it  is  our  freedom  that  is 
adorned. 

5.  Twofold  is  the  loss  in  defect, — for  the  hateful  and  for  the  goodly  ; — in  that  the 
goodly  gain  no  crown, — and  likewise  the  hateful  get  no  adorning  : — the  mirror  divides 
the  loss. 

6.  Never  does  the  mirror  drive — by  compulsion  him  that  looks  therein  : — so  likewise 
grace  which  followed — upon  the  righteousness  of  the  Law, — does  not  possess  the  com- 
pulsion of  the  Law. 

7.  Righteousness  was  unto  childhood, — its  adorner  of  compulsion; — for  when 
mankind  was  in  childhood, — she  adorned  it  by  compulsion, — while  she  robbed  it  not 
of  its  freedom. 

8.  Righteousness  used  blandishment, — and  the  rod  to  deal  with  childhood  ; — when 
she  smote  it  she  roused  it ;  her  rod  restrained  frowardness,  her  blandishment  softened 
the  minds. 


9.  [If  one  turn  from  the  Gospel,]  wherewith  we  are  adorned  to-day,  my  brethren, 
— to  another  gospel  he  is  a  child: — in  a  time  of  greatness  of  understanding,, — he  is 
become  without  understanding. 

10.  For  in  the  degree  of  full  age, — he  has  gone  down  to  childhood  ; — and  he  loves 
the  law  of  bondmen, — which  when  he  is  confident  smites  him, — and  when  he  rejoices 
buffets  him. 

11.  Whatsoever  ornament  ?s  compulsion, — is  not  true  but  is  borrowed. — This  is  a 
great  thing  in  God's  eyes, — that  a  man  should  be  adorned  by  himself: — therefore  took 
He  away  compulsion. 

12.  For  even  as  of  Z^/s  prudence — in  its  own  time  He  employed  compulsion, — so 
likewise  of  His  prudence, — He  took  it  away  at  a  time — when  gentleness  was  desired  in 
its  stead. 

13.  For  as  it  is  befitting  to  Youth, — that  it  should  be  made  to  haste  under  the  rod  ; — 
so  is  it  very  hateful  that  under  the  rod — Wisdom  should  be  brought  to  serve, — that 
compulsion  should  be  lord  over  her. 

14.  Behold  therefore  how  likewise — God  has  ordered  my  successions — in  the  pastors 
I  have  had, — and  in  the  teachers  He  has  given  me, — and  in  the  fathers  He  has  reckoned 
unto  me  ! 

15.  For  weighed  out  according  to  their  times — were  the  helps  of  their  qualities; — 
namely  in  him  in  whom  it  was  needful,  fear ;  and  in  whom  it  was  profitable,  heartening  ; 
and  in  wliom  it  was  becoming,  meekness. 


1 86 


EPHRAIM  SYRUS. 


1 6.  By  measure  He  made  my  steps  advance  : — to  my  childhood  He  assigned  terror  ; 
likewise  to  my  youth,  fear; — to  my  a^^  o/"  wisdom  and  prudence, — He  assigned  and 
gave  meekness. 

17.  In  the  frowardness  of  the  degree  of  childhood, — my  instructor  was  a  fear  to  me  : 
— his  rod  restrained  me  from  wantonness, — and  from  mischief  the  terror  of  him, — and 
from  indulgence  the  fear  of  him. 

18.  Another  father  He  gave  to  my  youth  : — what  there  was  in  me  of  childishness, 
— that  was  there  in  him  of  hardness  ;  what  there  was  in  me  of  maturity, — that  was  in 
him  as  meekness. 

19.  When  I  rose  from  the  degrees — of  childhood  and  of  youth, — there  passed  away 
the  terror  /ha/ was  first, — there  passed  away  the  fear  /ha/  was  second  ; — He  gave  me  a 
kind  pastor. 

20.  Lo  !  for  my  full  age  his  food  ; — and  for  my  wisdom  his  interpretations  ; — and 
for  my  peace  his  meekness  ; — and  for  my  repose  his  kindness  ; — and  for  my  chastity 
his  gravity  ! 

21.  Blessed  is  He  who  as  in  a  balance — weighed  out  and  gave  me  fathers: — for 
according  to  my  times  were  my  helps  ; — and  according  to  my  sicknesses  my  medicines  ; 
— and  according  to  my  comelinesses  my  adornments  ! 

22.  We  then  are  the)''  that  have  disturbed — the  succession  and  fair  order  ; — for  in  a 
time  of  mildness — lo  !  we  crave  for  hardness, — that  Thou  should  rebuke  us  as  though 
we  were  children  ! 


XVH. 

Concerning  Abraham,  Bishop  of  Nisibis. 


1.  Suffer,  O  Lord,  that  even  my  lowliness, 
should  cast  into  Thy  treasury  its  farthing, 
even  as"  the  merchant  of  our  flock,  who 
made  increase  of  his  talent  of, Thy  doctrine, 
and  has  departed  and  entered  Thy  haven. 
I  will  speak  of  the  shepherd,  under  him 
who  has  become  head  of  the  flock  ;  who 
was  disciple  of  the  Three,  and  has  become 
our  fourth  master.  R. ,  Blessed  he  He  Who 
has  made  him  our  com/or/  ! 

2.  In  one  love  will  I  cause  them  to  shine, 
and  as  a  crown  will  I  weave  them,  the 
splendid  blossoms,  and  the  fragrant  flowers 
of  the  teacher  and  of  his  disciple,  who  re- 
mained after  him  as  Elisha  ;  for  the  horn  of 
his  election  and  he  was  consecrated  and  be- 
came head,  and  he  was  exalted  and  became 
master.  R.,  Blessed  he  He  Who  made  him 
chief  I 

3.  And  they  in  heaven  rejoiced  for  the 
flock,  that  by  the  pastor  whom  they  fed, 
they  feed  it ;  the  abode  of  the  shepherds 
under  him  rejoiced,  because  they  saw  the 
succession  of  their  degrees.      He  took   and 


set  him  as  a  mind  in  the  midst  of  the  great 
body  of  the  church,  and  his  members  came 
round  him  to  buy  of  him  life,  doctrine,  new 
bread.  R. ,  Blessed  he  He  Who  made  him 
/heir  /reasury  ! 

4.  He  chose  him  from  the  multitude  of 
shepherds,  because  he  had  given  trial  of  his 
stedfastness ;  the  time  tested  him  in  the 
midst  of  the  flock,  and  length  of  days  proved 
him  as  a  crucible  ;  for  that  he  gave  proof  in 
his  person.  He  made  him  a  wall  fpr  many. 
Let  thy  fasting  be  armour  to  our  country, 
thy  prayer  a  shield  to  our  city,  let  thy  censer 
purchase  reconcilement.  R.,  Blessed  be 
He  Who  has  hallowed  Ihy  sacrifices  ! 

5.  The  Pastor  who  has  been  parted  from 
his  flock,  fed  them  on  spiritual  pastures,  and 
by  his  exalted  staff,  he  defended  them  from 
secret  wolves.  Fill  thou  up  the  room  of  thy 
master,  which  thirsts  for  the  sound  of  his 
melody  ;  set  up  thyself  as  a  pillar,  in  the 
city  of  the  trembling  people  ;  support  her 
with  thy  prayers.  R.,  Blessed  he  He  Who 
has  made  thee  our  pillar  .' 


NISIBENE  HYMNS. 


187 


6.  He  has  committed  the  Hand  to  his  dis- 
ciple, the  Throne  to  one  that  is  worthy  of 
it,  the  Key  to  one  that  is  proved  faithful,  the 
Flock  to  one  that  has  excelled.  To  thy 
hand  belongs  the  laying-on,  to  thy  offering 
propitiation,  and  to  thy  tongue  consolation. 
May  peace  adorn  thy  Dominion  ;  be  the 
watchmen  within  and  the  congregations 
without.  R.,  Blessed  be  He  Who  has 
chosen  thee  for  rejoicings  •' 

7.  May  thy  doctrine  abound,  in  deeds 
more  than  words  !  In  saying  few  words, 
till  Thou  our  land  with  labour,  that  by  much 
tillage  the  scanty  seed  may  become  rich, 
the  increase  of  the  old  seed,  may  come 
among  us  thirtyfold,  and  thy  new  seed 
^ixtyfold.  R.,  Blessed  be  He.  Who  mulii- 
blies  a7i  hundredfold  ! 

8.  The  wrath  that  was  against  thee 
:eases,  because  peace  flows  over  thee 
dtogether ;  the  jealousy  against  thee  is 
juenched,  for  thy  love  hourly  flames  forth  : 
hou  hast  broken  the  string  of  envy,  that  it 

should  smite  none  in  secret  ;  slander  that 
«:onfounds,  to  it  thy  ear  turns  not,  for  open 
truth  is  pleasing  to  thee.  R.,  Blessed  be 
He  Who  adorned  thy  members  •' 

9.  Thou  shalt  give  counsel  in  the  midst 
of  thy  people,  like  Jethro  among  the 
J  lebrews ;  thou  shalt  altogether  go  with 
1  im,  who  for  thy  profit  counsels  thee,  thou 
J  halt  altogether  flee  from  him,  who  other- 
wise counsels  thee:  Rehoboam  shall  be  a 
sign  to  thee  ;  thou  shalt  choose  counsels  of 
}  rofit,  thou  shalt  refuse  counsels  of  envy. 
jl..  Blessed  be  He  Who  has  counselled  com- 
]  irt ! 

10.  The  gift  that  has  been  given  thee, 
f  om  on  high  it  flew  and  came  down  :  thou 
s  lalt  call  it  by  a  name  of  man,  thou  shalt 
1  ot  bear  it  in  another  power,  lest  haply  to 
i  s  place  there  should  come,  Satan  in  his 
g  uile,  supposing,  that  the  sons  of  men  have 
given  it  to  thee,  so  that  this  freeborn  gift 
s  lould  serve  in  bondage  to  man.  R., 
1  lessed  be   He    Who  has    handed  down  his 

1 1.  Thy  master  is  painted  in  thy  person  ; 
I<    !    his    likeness    is    on    thee    altogether ; 


parted  from  us  one  with  us  is  he.  In  thee 
we  shall  see  those  three,  the  excellent  ones 
who  are  parted  from  us.  Thou  shalt  be 
unto  us  a  wall  as  Jacob,  and  full  of  tender- 
ness as  Babu,  and  a  treasury  of  speech  as 
Valgesh.  R.,  Blessed  be  He  Who  in  one 
has  painted  them  ! 

12.  I,  too,  theoffscouringof  the  flock,  have 
not  withholden  aught  that  was  meet  :  I  have 
painted  the  similitude  of  these  two,  in  the 
colours  of  these  two ;  that  the  sheep  may  see 
their  adornment,  and  the  flock  their  beauties. 
And  I  who  have  become  a  lamb  endowed 
with  speech,  unto  Thee,  O  God  of  Abraham, 
in  the  posture  of  Abram  will  give  Thee 
praise.  R. ,  Blessed  be  He  Who  has  made 
me  His  harp  ! 

XVIII. 

1.  O  thou  who  art  made  priest  after  thy 
master,  the  illustrious  after  the  excellent, 
the  chaste  after  the  grave,  the  watchful  after 
the  abstinent,  thy  master  from  thee  has  not 
departed  ;  in  the  living  we  see  the  deceased  : 
for  lo  !  in  thee  is  his  likeness  painted  ;  and 
impressed  upon  thee  are  his  footprints,  and 
all  of  him  shines  from  all  of  thee.  R., 
Blessed  be  He  Who  in  His  stead  has  given  us 
thee  I 

2.  The  fruit  wherein  its  tree  is  painted, 
bears  witness  concerning  the  root.  Hitherto 
there  has  not  failed  us,  the  savour  of  his 
sweetness.  His  words  thou  showest  forth 
in  bodily  act,  for  thou  hast  fulfilled  them  in 
deed.  In  thy  conversation  is  painted  his 
doctrine,  in  thy  conduct  his  exposition,  in 
thy  fulfilment  his  interpretation.  R.,  Blessed 
be  He  Who  has  made  thy  lustre  to  excel  I 

3.  The  last  pastor  who  was  exalted,  and 
became  head  unto  the  members,  the  younger 
who  obtained  the  birthright,  not  for  price 
like  Jacob,  not  in  jealousy  like  Aaron,  whose 
brethren  the  Levites  envied  him,  but  hy  love 
obtained  he  it  like  Moses,  though  he  was 
older  than  Aaron.  In  thee  thy  brethren  re- 
joiced as  in  him.  R.,  Blessed  be  He  Who 
chose  thee  in   unanimity  / 

4.  There  is  no  envy  or  jealousy,  among 
the  members  of  the  body  ;  for  in  love  they 


EPHRAIM  SYRUS. 


give  ear  unto  him,  with  tenderness  they  are 
visited  by  him.  A  v\^atch  tower  is  the  head 
unto  the  members,  for  on  every  side  he 
looks  forth.  Exalted  is  he  yet  meek  in  his 
graciousness,  even  to  the  feet  he  humbleth 
himself,  that  he  may  turn  away  harm  from 
them.  R.,  Blessed  be  He  Who  ins  tilled  thy 

love  into  us  ! 

5.  A  small  thing  verily  had  this  been,  if  by 
an  old  man  apostasy  were  overcome.  Old 
age  in  its  prudence  submitted  ;  youth  in  its 
season  conquered  ;  for  a  youthful  combatant 
endured,  the  hateful  conflict  waged,  by  force 
that  was  full  of  apostacy,  which  like  smoke 
waxed  and  passed  :  with  its  beginning  was 
its  end.  R.,  Blessed  he  He  Who  bleiv  upon 
it  that  it  vanished  / 

6.  The  voice  of  the  cornet  on  a  sudden, 
amazed  and  called  Thee  to. battle.  Thou 
wentest  up  like  a  new  David,  by  Thee  was 
subdued  a  second  Goliath.  Thou  wast  not 
untried  in  combat,  for  a  secret  warfare  day 
by  day,  TTiou  art  waging  against  the  Evil  One. 
Exercise  in  secret  is  wont  to  attain  the  crown 
openly.  R.,  Blessed  he  He  Who  chose  Thee 
for  our  glory  ! 

7  In  face  of  trial  Job  trained  his  body 
and  his  mind,  and  in  temptation  he  was  vic- 
torious. And  Joseph  conquered  in  the  cham- 
ber ;  Ananias  and  his  company  in  the  furnace, 
and  in  the  midst  of  the  den  Daniel.  Satan 
did  foolishly,  when  in  tempting,  he  con- 
firmed their  victory  openly.  7?.,  Blessed 
he  He  Who  has  multiplied  shame  071  him  ! 

8.  And  the  husbandman  who  apostatized 
and  was  urgent,  to  sow  thorns  with  his  left 
hand  ;  zealous  against  him  was  the  righteous 
husbandman,  stopped  and  cut  off  his  left 
hand.  He  filled  His  own  right  hand  and 
sowed  in  the  heart  the  words  of  life  ;  and 
lo  !  our  understanding  is  tilled,  by  His  pro- 
phets and  His  apostles.  By  Thee  may  our 
souls  be  tilled  !  R. ,  Blessed  be  He  Who 
chose  Thee  for  our  husbandman  ■' 

9.  And  if  so  be  Thy  words  are  too  little, 
till  Thou  our  land  with  deeds,  that  amid 
much  tillage,  stock  and  root  may  be 
strengthened.  Better  is  a  goodly  deed,  than 
the   hearing  of  ten  thousand  words.     Thy 


seed  shall  yield  an  hundredfold,  and  the 
aftercrop  sixtyfold,  yea  that  which  grows  of 
itself  thirtyfold.  R.,  Blessed  be  He  Who 
multiplied  Thy  increase  ! 

10.  That  light  should  be  darkened  it  is  not 
meet,  that  salt  should  lose  its  savour  it  is  not 
right ;  defilement  for  the  head  is  not  seemly, 
nor  yet  foulness  for  the  mirror.  Nor  if  med- 
icines have  lost  their  savour,  sicknesses  also 
are  not  cured ;  and  if  so  be  the  torch  is 
quenched,  the  stumbling  also  are  many. 
Thy  light  shall  chase  away  our  darkness. 
/»'. ,  Blessed  be  He  Who  hath  made  TJiee  our 
lamp! 

11.  Appoint  for  thee  scribes  and  judges, 
exactors  also  and  dispensers,  overseers  also 
and  officers  :  to  each  assign  his  work,  lest 
haply  by  care  should  be  rusted,  or  by  anxi- 
ety should  be  distracted,  the  mind  and  the 
tongue,  wherewith  thou  offerest  supplica- 
tion, for  the  expiation  of  all  the  people. 
R. ,  Blessed  be  He  Who  makes  illustrious  Thy 
ministry  ! 

12.  That  he  should  purge  his  mind,  and 
cleanse  also  his  tongue  ;  that  he  should  pu- 
rify his  hands,  and  make  his  whole  body  to 
shine  ;  this  is  too  little  for  the  priest  and  his 
title,  who  offers  the  Living  Body.  Let  him 
cleanse  all  himself  at  all  hours;  for  he  stands 
as  mediator,  between  God  and  mankind. 
R. ,  Blessed  be  He  Who  has  cleansed  His  min- 
isters ! 

XIX. 

1.  Thou  who  answerest  to  the  name  of 
Abraham,  in  that  Thou  art  made  father  of 
many  ;  but  because  to  Thee  none  is  spouse, 
as  Sarah  was  to  Abraham, — lo  !  Thy  flock  is 
Thy  spouse  ;  bring  up  her  sons  in  Thy  truth  ; 
spiritual  children  may  they  be  to  Thee,  and 
the  sons  be  sons  of  promise,  that  they  may 
become  heirs  in  Eden.  R. ,  Blessed  be  He 
Who  foreshowed  Thee  in  Abraham  ! 

2.  Fair  fruit  of  chastity,  in  whom  the  priest- 
hood was  well  pleased,  youngest  among 
Thy  brethren  as  was  the  son  of  Jesse  :  the 
horn  overflowed  and  anonited  Thee,  the 
hand  alighted  and  chose  Thee,  the  Church 


NISIBENE  HYMNS. 


189 


desired  and  loved  Thee  ;  the  pure  altar  is  for 
Thy  ministry,  the  great  throne  for  Thy 
honour,  and  all  as  one  for  Thy  crown. 
Ji. ,  Blessed  he  He  Who  muliiplied  Thy  crown- 
ing ! 

3.  Lo  !  thy  flock,  O  blessed  one,  arise  and 
visit  it,  O  diligent  one  !  Jacob  ranged  the 
flocks  in  order  ;  range  Thou  the  sheep  that 
have  speech,  and  enlighten  the  virgin-youths 
in  purity,  and  the  virgin-maids  in  chastity  ; 
raise  up  priests  in  honour,  rulers  in  meek- 
ness, and  a  people  in  righteousness.  R., 
Blessed  be  He  Who  filled  Thee  with  understand- 
ing ■' 

4.  Guard  thou  the  sheep  that  are  whole, 
and  visit  them  that  are  sick,  and  bind  up 
them  that  are  broken,  and  seek  out  them 
that  are  lost ;  feed  them  in  the  pastures  of 
the  Scriptures,  and  give  them  drink  01  the 
spring  of  doctrine  :  let  the  truth  be  a  wall 
unto  thee,  let  the  cross  be  a  staff  unto  thee, 
and  truthfulness  be  peace  unto  thee.  R., 
Blessed  be  He  Who  multiplied  Tliy  virtues  ■' 

5.  Let  there  be  with  Thee  in  Thy  flock, 
the  power  that  was  with  David  ;  for  if  he 
olucked  a  straying  lamb,  from  the  mouth  of 
;he  lion,  how  meet  is  it  for  Thee,  O  exalted 
)ne,  to  be  zealous  to  snatch  from  the  Evil 
Due  the  souls  that  are  precious  above  all, 
"or  by  nothing  can  they  be  bought,  save  by 
he  blood  of  Christ !  R.,  Blessed  be  He 
Who  was  sold  and  bought  all ! 

6.  Unto  Moses  Joshua  ministered,  and  for 
he  reward  of  his  ministry,  from  him  re- 
:eived  the  right  hand.  Because  to  an  illus- 
rious  old  man  thou  hast  ministered,  he  too 
,^ave  thee  the  right  hand.  Moses  committed 
mto  Joshua,  a  flock  of  which  half  were 
volves  ;  but  to  thee  is  delivered  a  flock, 
vhereof  a  fourth  yea  a  third  is  sanctified. 
?. ,  Blessed  be  He  who  adorned  thy  flock  ! 

7.  Let  the  love  of  Moses  abide  in  thee, 
or  his  love  was  a  discerning  love,  his  zeal 
.  discreet  zeal.  When  Korah  and  Dathan 
undered  themselves,  he  sundered  the  earth 
rom  beneath  them  ;  by  sundering  he  made 
he  sundering  to  cease.  In  Eldad  and  Medad 
le  made  known,  that  his  good  will  was  al- 
ogether  this  that  all  the  people  should  pro- 


phesy.        R. ,  Blessed  be  He  who  in  His  good 
will  was  reconciled  •' 

8.  The  poor  estate  of  Elijah,  Elisha  loved 
above  wealth  ;  a  poor  man  gave  to  a  poor 
man,  a  gift  that  was  great  above  all.  Be- 
cause thou  hast  loved  the  poverty,  of  thy 
master  who  in  secret  was  rich,  the  fountain 
of  his  words  shall  flow  from  thee,  that 
thou  mayst  become  a  harp  for  the  Spirit, 
and  mayst  sing  to  thyself  inwardly  His  good 
will.  R. ,  Blessed  be  He  who  made  thee  His 
treasurer  ! 

9.  There  is  none  that  envies  thy  election, 
for  meek  is  thy  headship  ;  there  is  none 
angered  by  the  rebuke,  for  thy  word  sows 
peace  ;  there  is  none  terrified  by  thy  voice, 
for  pleasant  in  thy  visitation  ;  there  is  none 
that  groans  against  thy  yoke,  for  it  labors 
instead  of  our  neck,  and  lightens  the  burden 
of  our  souls.  R. ,  Blessed  he  He  who  chose 
thee  for  our  rest 

10.  Contend  not  with  the  mighty,  despair 
not  of  the  outcast ;  soften  and  teach  the  rich, 
exhort  and  win  the  poor;  with  the  harsh 
join  the  forbearing,  and  the  long  suffering 
with  the  wrathful ;  catch  them  that  are  evil 
by  them  that  are  good,  and  them  that  spoil 
by  them  that  give,  and  the  defiled  by  means 
of  the  sanctified.  R.,  Blessed  be  He  who 
made  thee  our  hunter  f 

11.  Take  to  thee  ten  thousand  medi- 
caments, and  arise  and  go  forth  among  the 
sick  ;  to  the  diseased  offer  medicine,  and  to 
him  that  is  sound  a  preservative  ;  not  one 
medicine  only  shalt  thou  offer,  for  the  sick- 
ness lest  haply  it  be  not  meet  :  offer  many 
remedies,  that  the  sickness  may  find  healing  ; 
likewise  thou  shalt  learn  experience.  R., 
Blessed  he  He  who  laboured  to  heat  our 
wounds  ! 

12.  May  the  land  be  according  to  thy 
desire ;  may  the  vineyard  be  according  to 
thy  husbandry  ;  may  the  flock  be  in  the 
midst  of  thy  dwelling,  and  the  sheep  sound 
under  thy  staff!  Mayest  thou  be  a  great 
Head,  and  we  the  jewels  of  thy  crown  ! 
May  we  be  beautiful  in  thee  and  thou  be 
beautiful  in  us  !  for  they  are  goodly  each  in 
the  other,  people  and  priest  when   they  are 


190 


EPHRAIM  SYRUS. 


at  one.         R.,  Blessed  be  He  who  has  sowed 
among  us  unity  ! 

13.  Hearken  to  the  Apostle  when  he  saith, 
to  that  virgin  whom  he  had  espoused  ;  I 
am  jealous  over  you  with  jealousy,  with  a 
jealousy  verily  of  God,  not  of  the  flesh  but 
of  the  spirit.  Be  jealous  therewith  thou  also 
in  pureness,  that  He  may  know  what  she  is 
and  whose  she  is.  In  thee  may  she  cherish, 
and  in  thee  may  she  love,  Jesus  the  Bride- 
groom in  truth.  R.,  Blessed  is  he  whose 
zeal  is  holy  / 

14.  As  are  her  masters,  so  are  her  man- 
ners :  for  with  the  teacher  that  lags  a  lag- 
gard  is  she,  and  with  him  that  is  noble,  ex- 
cellent is  she.  The  Church  is  like  unto  a 
mirror,  for  according  to  the  face  that  gazes 
into  it,  thus  does  it  put  on  the  likeness 
thereof.  For  as  is  the  king  so  also  his  host, 
and  as  is  the  priest  so  also  his  flock;  ac- 
cording as  these  are  it  is  stamped  on  them. 
R. ,  Blessed  be  He  Who  stamped  her  in  His 
likeness  ! 

15.  Without  a  testament  they  departed, 
those  three  illustrious  priests  ;  who  in  Testa- 
ments used  to  meditate,  those  two  Testa- 
ments of  God.  Great  gain  have  they  be- 
queathed to  us,  even  this  example  of  poverty. 
They  who  possessed  nothing  the  blessed 
ones,  made  us  their  possessions  ;  the  Church 
was  their  treasure.  R. ,  Blessed  is  he  who 
possessed  in  them  his  possessions  ! 

16.  The  priest  Jacob  the  noble,  with  him 
she  was  ennobled  as  he  was  :  because  he 
joined  his  love  to  his  jealousy,  with  fear  and 
love  he  was  clothed.  With  Babes  a  lover 
of  bounty,  for  money  she  redeemed  the  cap- 
tives. With  Valgesh  a  scribe  of  the  law, 
her  heart  she  opened  to  the  Scriptures. 
With  thee  then  may  her  profit  be  manifold  ! 
R.,  Blessed  be  He  Who  has  magnified  her 
7nerchantme7i  ! 

XX. 

I.  O  virgin-youth  that  art  become  bride- 
groom, move  to  a  little  jealousy  thy  mind, 
towards  her  who  is  the  wife  of  thy  youth  : 
cut  off  the  attachments  which  she  had,  in  her 
girlhood  with  many  others  ;  rebuke  her  and 


call  together  her  affections,  that  she  may 
know  what  she  is  and  whose  she  is.  In  thee 
may  she  desire  yea  love,  Christ  the  Bride- 
groom of  truth.  R.,  Blessed  be  He  Who 
betrothes  her  to  His  Only  Begotten ! 

2.  Be  jealous  O  husbandman  against  the 
tares,  which  have  sprung  up  and  entangled 
themselves  among  the  wheat.  Easy  is  it 
to  root  up  the  thicket,  rather  than  the  de- 
spised :  if  a  slight  breeze  bears 
it,  it  attacks  the  sowing  and  conquers  it. 
That  which  three  husbandmen  have  sown, 
may  it  return  in  threefold  measure  !  thirty- 
fold  and  sixty  and  an  hundred!  R., 
Blessed  be  He  Who  makes  rich  thine  increase  f 

3.  A  new  shepherd  for  him  it  is  right, 
that  he  should  oversee  the  flock  in  new  wise, 
and  should  know  what  is  the  number  of  it, 
and  should  see  what  are  its  needs.  A  flock 
it  is  that  was  purchased  with  the  blood,  of 
that  chief  of  the  shepherds.  Call  thou  and 
cause  to  pass  each  sheep  by  its  name,  for  it 
is  a  flock  whereof  the  name  is  written,  and 
its  reckoning  in  the  Book  of  life.  R., 
Blessed  be  He  Who  will  require  the  number 
thereof! 

4.  Lo  the  spouse  of  thy  Lord  is  with  thee  ! 
keep  her  from  all  harm,  and  from  men  that 
deal  corruptly,  and  call  the  congregations 
by  their  own  names.  The  name  of  her 
spouse  is  set  on  her  ;  let  her  not  go  a- whor- 
ing for  another  name,  for  she  was  not  bap- 
tized in  the  name  of  man  ;  with  Names 
wherein  she  was  baptized  let  her  make  con- 
fession, of  the  Father  and  the  Son  and  the 
Holy  Spirit.  R.,  Blessed  be  He  by  Whose 
Name  she  is  called! 

5.  The  Apostle  her  betrother  was  jealous 
over  her,  that  she  should  not  be  corrupted 
by  names,  yet  not  by  names  that  were  false, 
but  not  even  by  names  that  were  true  ;  not 
by  Cephas  yea  not  by  his  name.  They  who 
were  true  betrothers,  set  the  Name  of  her 
betrothed  upon  her  ;  the  false  betrothers  like 
whoremongers,  set  their  own  names  on  the 
flock.  R.,  Glory  be  to  Thy  Name,  our 
Creator  ! 

6.   The  stamp  on  living  creatures,  O  my 
brethren,  no   man    destroys  openly;    and  a 


NISIBENE  HYMNS. 


191 


name  that  is  signed  to  a  letter,  no  man  adds 
to  or  alters:  whoso  effaces  the  stamp  is  a 
thief ;  and  whoso  alters  the  name  is  a  falsi- 
fier. The  name  of  Christ  has  been  altered; 
names  of  falsehood  lo!  have  been  set,  upon 
the  congregations  that  have  been  corrupted. 
R. ,  Blessed  be  He  Who  has  called  His  flock  by 
His  Name  •' 

7.  Look  at  the  Prophets  and  Apostles, 
how  like  they  are  each  to  the  other!  By  the 
Prophets  the  Name  of  God,  was  set  on  the 
flock  of  God;  and  by  the  Apostles  the  Name 
of  Christ,  was  set  on  the  Church  of  Christ. 
The  false  belroihers  also  are  like  one  another, 
for  by  their  names  are  called,  the  congrega- 
tions who  commit  whoredom  with  them. 
R.,  Blessed  be  He  in  Whose  Name  we  were 
sanctified  / 

XXI. 

1.  John  who  was  a  torch,  laid  bare  and 
rebuked  the  wanton  ones:  they  made  haste 
and  quenched  the  torch,  that  they  might 
let  loose  the  desire  of  their  lust.  Be  thou  a 
lamp  in  brightness,  and  make  the  works  of 
darkness  cease,  that  whensoever  thy  doc- 
trine shines,  no  man  may  dare  at  its  rising, 
to  give  ear  to  the  lusts  of  darkness.  R., 
Blessed  be  He  Who  m.ade  thee  our  lamp  I 

2.  A  great  blessing  was  hidden  in  it,  even 
in  the  reproof  of  Elijah.  Elisha  ministered 
unto  him  and  sought,  a  twofold  reward  of 
his  ministration.  Twofold  glory  it  gave  to 
him,  for  in  double  measure  was  he  clad 
with  his  virtues.  Thou  who  hast  loved  the 
reproof  of  Valgesh  thy  master  rich  iti  gifts, 
mayest  thou  inherit  the  treasure  of  his 
wisdom  !  R.,  Blessed  be  He  Who  makes  thy 
Doctrifie  rich  1 

\  3.  May  greediness  be  overcome  by  thy 
fasting  even  as  by  the  fasting  of  Daniel  ! 
May  lust  be  confounded  before  thy  body, 
like  as  it  was  confounded  before  Joseph  ! 
May  ust  of  money  be  overcome  by  thee! 
like  j.s  it  was  overcome  before  Simeon , 
Mayest  thou  bind  on  earth  even  as  he,  and 
loose  on  high  after  his  likeness;  for  thy 
faith  is  6ven  as  his  !  R. ,  Blessed  is  He 
VHio  committed  to  thee  His  ministry  ! 


4.  Thy  chastity  be  as  Elisha's,  and  thy 
celibacy  Elijah's,  the  covenant  with  thine 
eyes  as  Job's,  thy  tender  mercies  as  David's; 
without  envy  as  Jonathan,  thy  firmness  as 
Jeremiah's,  thy  gentleness  the  Apostles'  ! 
Thine  be  the  ancient  things  of  the  prophets, 
thine  the  new  things  of  the  Apostles, 
R.,  Blessed  be  He  Who  filled  thee  with  their 
treasures  ! 

5.  Be  a  crown  to  the  priesthood,  and  in 
thee  be  the  ministry  made  to  shine  !  Be 
a  brother  to  the  elders,  likewise  an  overseer 
to  the  deacons;  be  a  master  to  youth,  a 
staff  and  a  hand  to  old  age  ;  be  a  wall  to  the 
consecrated  virgins.  In  thy  conversation 
may  the  covenant  prevail,  and  the  Church 
in  thy  comeliness  be  adorned.  R. ,  Blessed 
be  He  Who  chose  thee  to  be  priest ! 

6.  In  thy  poverty  be  brought  to  nought, 
the  hateful  custom  of  the  house  of  Gehazi  ;  in 
thy  sanctity  be  abolished,  the  abominable 
custom  of  the  house  of  Eli;  in  thy  unity  be 
done  away,  the  treacherous  greeting  of  tlie 
lips  of  Iscariot  the  deceiver  !  Pour  forth  all 
our  thought,  and  form  it  anew  from  the 
beginning  !  R.,  Blessed  be  He  Who  in  thy 
crucible  refines  us  I 

7.  In  thy  conversation  let  Mammon  be 
put  to  shame,  who  has  been  lord  over  our 
freedom  !  Let  the  disease  be  done  away 
from  us,  which  is  customary  with  us  and 
pleasant  to  us;  abolish  the  causes  that  have 
maintained,  customs  that  are  full  of  harm  ! 
Evil  things  have  possessed  us  through  cus- 
tom: let  good  things  possess  us  through  cus- 
tom !  Be  thou,  O  Lord,  the  cause  of  help  to 
us.  R. ,  Blessed  be  He  Who  chose  Thee  in 
order  to  our  life! 

8.  Let  evil  customs  be  cut  off:  let  not  the 
Church  possess  wealth  ;  that  she  be  sufficed 
let  her  possess  souls,  and  if  thus  she  be 
sufficed  let  it  be  in  marvellous  measure  ! 
And  let  not  her  deceased  be  buried  in  the 
cutting  off  of  hope  heathenishly,  with  vest- 
ments and  wailing  and  lamentation  ;  for  the 
living  is  clothed  in  raiment,  but  the  deceased 
his  all  is  a  coffin.  R.,  Blessed  be  He  Who 
to  our  dust  turns  us  agai7i  I 

9.  A  cause  of  evil  is  the  lust,    also    the 


192 


EPHRAIM  SYRUS. 


greediness  of  the  house  of  Eli,  and  the 
thievishness  of  the  house  of  Gehazi,  and  the 
reviling  of  Nabal.  These  hateful  well- 
springs  close  thou  up,  lest  there  be  a  great 
outpouring,  and  there  come  from  it  defile- 
ment, and  even  thou  be  reached  by  its  over- 
flow. The  Lord  restrain  their  outpourings  ! 
R. ,  Blessed  be  He  Who  dried  up  their  over- 
flowings .' 

10.  For  the  old  man  commit  speech  to 
him  ;  for  the  young  enjoin  silence  on  him  ; 
for  the  stranger  who  comes  in  unto  thee, 
learns  of  thee  from  thy  discipline,  namely 
who  speaks  first,  and  who  second  and  third: 
and  if  every  man  keeps  his  mouth,  and 
every  man  knows  his  degree,  they  will  call 
thee  happy.  R.,  Our  Lord  perform  thy 
desire  ! 

11.  Let  the  voice  of  thy  truth  be  single 
and  thy  assumed  voices  without  number ; 
the  image  of  truthfulness  on  thy  heart,  and 
on  thy  face  all  aspects,  sadness,  gladness, 
and  feebleness.  To  him  that  errs  show  that 
thou  art  wrathful,  to  him  that  is  chaste  show 
that  thou  art  glad.  Be  single  towards  the 
Godhead,  and  to  mankind  be  manifold. 
R.,  Blessed  be  He  Who  with  all  men  is  all 
things  ! 

12.  If  thou  hearest  an  evil  report,  from 
truthful  men  that  deceive  not,  pour  forth 
tears  that  thou  mayst  quench  the  fire  that 
burns  in  others  ;  let  them  that  are  wise  pray 
with  thee,  and  appoint  thou  a  fast  for  them 
that  have  knowledge,  and  let  thy  dwelling 
be  in  mourning,  for  him  who  is  lost  in  sin, 
that  he  may  turn  back  in  repentance.  R. , 
Blessed  be  He  Who  found  the  sheep  that  tvas 
lost ! 

13.  To  every  man  give  not  thy  ear,  lest 
liars  overwhelm  thee  ;  to  every  man  lend 
not  thy  foot,  lest  vile  ones  misguide  thee  ;  to 
every  man  give  not  thy  soul,  lest  the  inso- 
lent trample  thee.  Keep  thy  hand  from  the 
false  man,  lest  he  gather  thorns  into  thy 
hand.  Be  far  off  and  near  at  hand.  R., 
Blessed  be  He  Who  is  near  though  far  ! 

14.  Lo  the  fame  of  the  new  king,  resounds 
and  comes  into  the  world  !  To  the  spoiled 
he  is  a  comfort,  and  to  the  spoilers  a  terror. 


On  the  covetous  vomiting  has  come,  that 
they  may  render  up  all  that  they  have  swal- 
lowed. Let  them  be  put  to  fear  from  before 
thee  also,  that  between  a  priest  and  a  right- 
eous king,  the  former  customs  may  be 
done  away.  R.,  Blessed  be  He  Who  was 
angry,   and  turns  and  has  mercy  I 

15.  There  is  that  finds  opportunity  and 
ventures,  and  there  is  that  forces  and  com- 
pels his  will.  One  thinks  that  judgment  is 
reserved,  and  another  that  it  is  not  to  be  at  all. 
There  is  that  steals  and.  quenches  his  thirst, 
and  there  is  that  steals  and  thirsts  to  steal. 
The  rich  steal  and  the  poor  ;  but  the  hungry 
steal  by  measure,  and  the  full  steal  without 
measure.  R.,  Blessed  be  He  Who  has 
searched  out  all  wills  / 

16.  But  now  has  He  given  opportunity, 
and  every  man  has  shown  his  will,  of  what 
kind  it  is  and  to  what  it  is  like,  and  what  he 
has  chosen  for  himself  rather  than  what. 
He  has  removed  temptation  from  every 
man,  lest  even  he  who  is  not  hateful  should 
deny  him.  He  has  given  us  opportunity 
that  we  may  understand,  that  better  think 
this  power  is  chastisement  which  profits 
much.  R.,  Blessed  is  He  Who  for  our 
profit  rebukes  us  ! 

17.  For  He  wills  not  by  compulsion,  to 
cast  his  yoke  on  our  neck  ;  He  gave  us  op- 
portunity and  we  waxed  proud,  that  so 
when  we  rebelled  and  were  punished,  we 
might  love  His  light  yoke,  might  choose 
His  pleasant  staff.  Our  rest  is  very  weari- 
some to  us,  for  in  His  compulsion  is  rest- 
fulness,  and  in  His  yoke  is  lightening.  R., 
Blessed  be  He  Whose  labour  is  pleasantness  ! 

18.  The  whole  world  like  a  body,  had 
fallen  into  a  heavy  sickness  ;  for  in  the  fever 
of  heathenism,  it  burned  and  pined  and  fell. 
The  right  hand  of  tender  mercy  touched  it, 
and  dealt  with  its  soul  in  pity  ;  and  cut  off 
speedily  its  heathenism,  for  that  was  the 
cause  of  its  sickness,  and  it  was  purged  and 
sweated  and  restored.  R.,  Glory  be  to  the 
Hand  that  has  healed  it! 

19.  The  land  shall  have  peace  in  thy 
days,  for  it  has  seen  thee  that  thou  art  full 
of  peace.       In   thee  shall  the  churches  be 


NISIBENE  HYMNS. 


193 


built,  and  shall  be  clothed  with  their  orna- 
ments, and  their  books  shall  be  opened  in 
them,  and  their  tables  shall  be  spread,  and 
their  ministers  shall  be  adorned  ;  from  them 
shall  go  up  thanksgiving-,  as  first  fruits  to  the 
Lord  of  peace.  J^. ,  Blessed  is  He  Who 
revives  our  Churches  •' 

20.  Let  thy  prayer  go  up  to  heaven,  with 
it  let  reconciliation  go  up  !  May  the  Lord 
of  Heaven  rain  down  His  blessings  upon 
our  [  ],  and  His  consolations  upon  our 
afflictions,  and  His  gathering  upon  our  dis- 
persion :  may  He  waken  His  jealousy  with 
His  love  ;  may  His  righteousness  avenge 
our  disgrace,  may  His  grace  blot  out  our 
iniquity  !  R.,  Blessed  is  He  Who  blesses 
His  flock  ! 

21.  "^\vQ  first  priest  and  first  king,  even  as 
if  depicted  each  in  the  other,  were  balanced 
as  if  in  scales.  So  too  Valgesh  and  so  too 
the  son  of  that  king,  for  they  were  gentle 
and  calm.  May  these  latter  be  like  each  to 
other  ;  the  priests  be  shining  lights,  the  king 
be  glowing  lights,  likewise  illustrious  judges  1 
R. ,  Blessed  be  He  Who  has  enlightened  our 
souls  ! 

22.  From  the  king's  office  laws,  and  from 
the  priest's  office  propitiations.  That  both 
should  be  mild  is  hateful ;  that  both  should 
be  strong  is  grievous.  Let  one  be  strong 
and  one  be  tender  ;  in  prudence  and  in  dis- 
cretion, let  fear  with  mercy  be  mingled. 
Let  our  priesthood  be  tender,  likewise  our 
king  strong.  R.,  Blessed  be  He  Who  has 
mingled  our  helps  ! 

23.  Let  the  priests  pray  for  the  kings, 
that  they  may  be  a  wall  to  mankind  !  From 
beside  the  kings  be  victory  ;  and  from  be- 
side the  priests  faith  !  May  victory  save 
our  bodies,  and  faith  our  souls  !  May  kings 
put  an  end  to  war ;  priests  put  an  end 
to  strife  !  May  disputing  and  quarrelling 
cease!         R.,    Blessed  be   the  Soft  of  Him 

Who  givespeace  to  all  ■'     Praise  to   Thee  for 
Thy  gift ! 

[XXH.-XXV.    (wanting)  ;  XXVL    (only  a 
fragment  remains);  XXVH.-XXXIV.    (relate 
to  Edessa  and  Carrhse),] 
VOL.  XIII. — 13 


XXXV. 

Concerning  our  Lord,  and  Concerning 
Death  and  Satan. 

1.  The  Voice  made  proclamation  :  and 
they  gathered  and  came  ;  the  hosts  of  the 
Evil  One,  together  with  his  ministers.  The 
army  of  the  tares  was  gathered  altogether, 
for  they  saw  that  Jesus  had  triumphed,  to 
the  grief  of  all  them  on  the  left  hand,  for 
there  was  none  of  them  but  had  been  tor- 
mented. They  began  one  by  one  to  relate 
all  whatsoever  they  had  endured.  Sin  and 
Hell  were  terrified :  Death  trembled  and 
the  dead  rebelled  ;  and  Satan  because  sin- 
ners rebelled  against  him.  R.,  To  Thee  be 
glory  because  the  Evil  One  saw  Thee  and  was 
troubled  ■' 

2.  Sin  cried  aloud ;  she  gave  counsel  to 
her  sons,  to  the  demons  and  the  devils,  and 
unto  them  she  said.  Legion  the  head  of 
your  ranks  is  not,  the  sea  has  swallowed 
him  and  his  company  ;  and  likewise  ye  my 
sons  if  ye  despise,  this  Jesus  will  destroy 
you.  Ye  who  in  a  snare  took  Solomon,  it 
is  therefore  a  reproach  to  you,  that  )^e 
should  be  overcome  by  his  disciples,  takers 
of  fish  and  ignorant  men  ;  for  lo  I  they  have 
taken  the  draught  of  men,  which  had  been 
taken  by  us. 

3.  This  is  great,  above  all  evils  (saith  the 
Evil  One,  concerning  our  Saviour)  ;  for  this 
suffices  Him  not  that  He  has  spoiled  us, 
but  likewise  on  us  He  has  begun  retribu- 
tion for  Jonah  son  of  Amittai.  On  Legion 
therefore  He  was  avenging  him  when  He 
seized  and  cast  him  into  the  sea.  Jonah 
emerged,  after  three  days  and  came  up  ; 
but  Legion  yea  not  after  a  long  season,  for 
the  depth  of  the  sea  closed  upon  him  at  the 
command. 

4.  I  tempted  Him,  after  his  past,  with 
pleasant  bread,  but  He  desired  it  not.  To 
my  grief  I  strove  to  learn  a  psalm,  that  by 
His  psalm  I  might  take  Him  as  a  prey  :  I 
paused  and  learned  it  a  second  time,  but 
He  made  my  second  trial  to  be  vain.  I 
brought  Him  up  to  a  mountain  and  showed 
Him  all  possessions  ;  I  gave  them  to    Him 


194 


EPHRAIM  SYRUS. 


and  He  was  not  moved.  Better  was  it  for 
me  in  the  days  of  Adam,  who  gave  me  no 
great  trouble  in  teaching  him. 

5.  The  Evil  One  ceased,  from  his  activity 
and  said,  A  cause  of  idleness  to  me,  is  this 
Jesus ;  for  lo  !  the  publicans  and  harlots 
take  refuge  in  Him.  What  work  shall  I 
seek  for  myself.?  1  who  was  master  to  all 
men,  to  whom  shall  I  be  a  disciple  ?  Sin 
again  said.  It  must  be,  that  I  forsake,  there- 
fore, and  change  from  that  which  I  am  ;  for 
this  Son  of  Mary  who  is  come,  as  a  new 
creation,  has  created  mankind. 

6.  Gluttonous  Death,  lamented  and  said, 
1  have  learned  fasting,  which  I  used  not  to 
know  ;  lo  !  Jesus  gathers  multitudes,  but  as 
to  me,  in  His  feast  a  fast  is  proclaimed  for 
me.  One  man  has  closed  my  mouth,  mine 
who  have  closed  the  mouths  of  many. 
Hell  said  I  will  restrain  my  greed  ;  hunger, 
therefore,  is  mme  :  this  Man  triumphs  as  at 
the  marriage,  when  He  changed  the  water 
into  wine,  so  He  changes  the  vesture  of  the 
dead  into  life. 

7.  And  moreover,  God  made  a  flood,  and 
washed  the  earth,  and  purged  her  crimes  ; 
fire  and  brimstone  again  He  sent  on  her, 
that  He  might  make  white  her  stains.  By 
fire  He  gave  me  the  Sodomites,  and  by 
flood  the  Giants.  He  closed  the  mouth  of 
the  hosts  of  Sennacherib,  and  opened  the 
mouth  of  Hell.  These  things  and  such  as 
these,  I  loved.  Bu/  now,  in  place  of  deadly 
visitations  of  justice.  He  has  wrought  in 
His  Son,  the  quickening  of  the  dead  by 
grace. 

8.  Prophets  and  righteous  men,  said  the 
Evil  One,  unto  his  companions,  have  been 
seen  by  me  ;  and  though  their  strength  was 
exceeding  mighty,  there  was  in  them  a 
savour  of  that  which  is  mine  ;  for  the  stuff 
whereof  the  sons  of  man  are  made,  is  near 
akin  to  our  heaven.  This  man  has  clothed 
Himself  with  the  body  of  Adam,  and  is 
troubling  us,  for  our  leaven  has  no  power 
on  Him.  He  is  man,  therefore,  and  God  ; 
for  His  manhood  in  His  Godhead  is  inter- 
mingled. 

9.  Adam  was  seen  by  me,  that  fountain 


from  whence  flowed  all  races  of  me7t ;  his 
children  has  been  sought  out  by  me,  and 
proved  one  by  one.  Yet  have  I  not  seen 
from  the  beginning  a  man,  of  whom  one 
part  was  of  God,  and  the  other  half,  man. 
Moses,  who  shone  in  his  splendour,  I 
tempted  again,  and  in  his  tongue  I  made 
him  to  err  ;  but  this  man,  yea,  not  in  His 
mind,  for  pure  exceedingly  is  the  fountain 
of  His  thoughts. 

10.  The  lust  of  the  body,  is  in  all  bodies  ; 
for  even  while  they  sleep,  it  wakes  in  them. 
Him,  who  in  his  waking  hours  keeps  him- 
self pure,  by  means  of  a  dream,  I  disturb. 
The  dregs  of  the  body  are  stirred  in  him,  by 
a  shaking  movement  in  secret  inwardly. 
The  sleeping  and  the  waking  besides,  I  trou- 
ble alike.  This  is  He  Who  alone  keeps  Him- 
self pure.  Whom  not  even  in  a  dream  can  I 
disturb.  Who  even  in  His  sleep  is  pure  and 
holy. 

11.  But  separate  was  even  His  childhood, 
from  that  of  the  children  who  have  been 
seen  by  me  ;  for  I  have  not  seen  in  Him 
an_y  part  of  that  which  is  of  me.  I  was 
afraid  of  His  childhood  ;  therefore,  I  stirred' 
up  Herod,  that  among  the  infants  He  might 
be  slain.  Because  of  this  also  that  He  es- 
caped, I  was  greatly  afraid,  for  our  mystery 
how  did  He  find  out !  He  received  the  offer- 
ings of  the  Wise  Men  ;  He  scorned  us  and 
departed  and  escaped  from  our  sword. 

12.  Children  have  been  seen  by  me,  sons 
of  righteous  men  ;  yea,  also  youths,  sons  of 
chaste  women  ;  and  I  have  moved  them 
from  the  womb,  one  by  one,  and  I  have 
seen  in  them  our  leaven.  For  they  were 
wrathful  men  and  revilers,  yea,  also  furious 
and  gluttonous  ;  fruits  were  they  that  by  in- 
struction were  to  be  ripened  and  sweetened. 
But  this  man  from  His  j'frs/ planting,  was  a 
good  fruit  that  possessed  sweetness,  where- 
with sinners  were  made  sweet. 

13.  Even  while  He  was  an  infant,  He  was 
a  teacher  of  the  sons  of  men,  by  the  splen- 
dour that  was  upon  Him.  Even  the  priest 
as  he  carried  Him  was  amazed  at  Him.  In 
the  prudence  of  old  men  was  He  clad. 
Joseph  stood  aloof  from  Him  :  His  mother 


NISIBENE  HYMNS. 


195 


gloried  in  His  presence.  He  was  a  help  in 
His  childhood,  to  every  one  that  saw  Him  ; 
He  was  a  profit  to  them  that  knew  Him, 
from  the  day  when  He  entered  into  the 
world,  He  was  a  helper  of  mankind  by  His 
excellencies. 

14.  From  whence  has  it  sprung  up  before 
me,  this  fruit  of  Mary,  the  grape  whereof 
the  wine  is  not  according  to  nature  ?  For 
lo  !  I  stand  between  doubts.  To  turn  away 
and  leave  Him,  I  am  afraid,  lest  by  His 
teaching,  they  should  be  sweetened,  they, 
who  have  acquired  by  bitterness.  But  again 
to  tread  on  Him  and  crush  Him,  is  a  terror 
to  me,  lest  haply  He  turn  and  become, 
new  wine  unto  sinners,  and  when  they  are 
drunken  therewith,  lo  !  they  forget  their 
idols. 

15.  Lo  !  I  am  afraid  of  both  things,  as  well 
His  death,  as  also  His  life.  Then  unto  the 
Evil  One  His  ministers  made  answer  and 
counselled  Him.  Though  both  these  things 
be  grievous,  somewhat  lighter  to  us  is  the 
trouble,  that  we  should  choose  His  death 
rather  than  his  life.  Let  Death  tell  us 
whether  any  one  from  among  the  righteous, 
has  ever  from  the  first  been  aroused  again. 
The  sons  of  the  Giants  and  the  renowned 
ones,  there  is  none  that  has  issued  forth  from 
her,  even  Hell,  the  Devourer. 

16.  The  blowing  of  the  wind,  a  man  may 
feel  after  ;  but  the  Son  of  Mary,  who  shall 
search  him  out .-'  for  when  He  wept,  by  His 
tears  He  robbed  me  ;  and  again  when  I  bid 
Him  cast  Himself,  from  the  holy  Temple,  I 
thought,  that  it  was  through  fear  He  cast 
Himself  not :  yet  when  they  threw  Him 
from  the  hill-top.  He  flew  through  the  air. 
On  the  well  again  when  He  was  weary  He 
sat.  His  variableness  I  understand  not,  for 
on  the  dry  land  alike  and  on  the  water  He 
walks, 

17.  I  have  seen  Him  that  He  hungered, 
as  a  Son  of  man  ;  yet  this  was  done  away 
by  the  bread  which  He  multiplied.  From 
the  beginning  I  proved  Him  and  I  came 
/o  Him;  He  questioned  me  as  though  He 
knew  me  not ;  but  this,  too,  was  done  away, 
when  He  showed  that  He  knew  otir  secrets. 


Again  He  chose  Iscariot,  as  though  He 
knew  him  not ;  then  He  turned  and  showed 
that  He  knew  him,  though  he  was  binding 
and  loosing.  I  was  mistaken  in  Him,  for 
He  was  baptized  and  emerged  and  over- 
whelmed me. 

18.  But  one  token  there  is  which  I  have 
seen  in  Him  that  heartens  me  exceedingly 
above  all.  For  while  He  was  praying  I  saw 
Him  and  was  glad,  because  He  changed 
colour  and  was  afraid  :  His  sweat  was  as 
drops  of  blood,  because  He  felt  that  His 
day  was  come.  This  is  pleasant  to  me,  ex- 
ceedingly above  all,  if  it  be  not  that  deceiv- 
ing He  has  deeived  me  therein.  But  if 
beguiling  He  has  beguiled  me,  this  is  both 
for  me  and  for  you  alike,  my  ministers. 

19.  Then  shouted  the  host  of  devils  and 
said,  Hateful  is  the  sign  that  we  see  in  thee, 
for  never  from  the  beginning  has  it  thus 
happened  to  thee.  In  prompt  counsels  thou 
wast  excellent :  the  Son  of  Mary  captures 
our  cities,  while  thou  art  prolonging  thy  dis- 
course. Arise,  go  forth,  let  us  fight  with 
Him,  for  this  were  to  us  a  reproach,  that  we 
being  many  should  be  overcome  by  one. 
And  if  thou  art  in  pain  or  fear,  give  us  coun- 
sel for  the  battle  and  stay  thou  behind. 

20.  This  Jesus  out  of  His  own  words  it  is, 
that  I  shall  teach  Him,  and  war  with  Him ; 
for  He  said  that  he,  even  Satan,  is  divided, 
himself  against  himself,  and  that  he  cannot 
stand.  Though  He  desires  to  fight  with  us. 
He  has  given  us  arms  which  are  against 
Himself,  gage  and  divide  for  me  His  dis- 
ciples, for  if  ye  divide  them,  with  these  you 
will  conquer  them,  even  with  Eve  and  the 
serpent,  the  weak  powers,  whereby  I  con- 
quered the  first  Adam. 

21.  Death  unto  the  Evil  One,  made  an- 
swer and  said  to  him.  Wherefore  tarriest 
thou  not  according  to  thy  wont .?  for  lo  !  it 
is  those  that  are  despised  and  least,  that 
thou  ensnarest  after  thy  custom  :  Jesus  Who 
is  great  above  all,  wherewith  hast  thou 
sought  to  ensnare  Him .?  The  experience 
of  His  weapons  moves  thee  to  fear,  which 
He  hurled  against  thee  when  he  was  tempted 
of  thee.     Thou  and  I   with  thy  followers, 


196 


EPHRAIM  SYRUS. 


the  host  of  us  is  too  little  for  the  battle  with 
Him,  the  Son  of  Mary, 

22.  I  counsel,  then,  if  this  our  strife  per- 
mits us  to  do  anything  :  go  thou  into  that 
disciple,  let  thyself  loose,  that  head  may 
speak  with  heads  ;  and  let  loose  all  thy  host, 
let  it  go  and  stir  up  the  Pharisees.  And  he- 
ware,  lest  thou  speak  contentiously  as  thou 
art  wont.  If  thou  be  a  god,  descend  from 
hence,  with  fondness  kiss  them  and  betray 
Him  ;  and,  lo  !  we  will  bring  on  Him  the 
envy  and  the  sword  of  the  Levites. 

XXXVI. 

1.  Our  Lord  subdued  His  might  and  con- 
strained it,  that  His  living  death  might  give 
life  to  Adam.  His  hands  He  gave  to  the 
piercing  of  the  nails,  instead  of  the  hand  that 
plucked  the  fruit  :  He  was  smitten  on  the 
cheek  in  the  judgment  hall,  instead  of  the 
mouth  that  ate  it  in  Eden.  And  because  his 
foot  bore  Adam  thence,  His  feet  were  pierced. 
Our  Lord  was  stripped,  that  He  might  make 
us  modest  :  with  the  gall  and  vinegar  He 
made  sweet  the  bitterness  of  the  serpent, 
which  he  had  poured  forth  into  mankind. 
R.  Blessed  is  He  Who  gave  me  the  victory 
and  quickened  the  dead  to  His  glory  ! 

2.  (Death.) — If  Thou  be  God  show  Thy 
power ;  and  if  Thou  be  man,  feel  our 
power.  And  if  it  be  Adam  that  Thou  seek- 
est,  get  Thee  hence  !  because  of  his  trans- 
gressions he  is  shut  up  here  ;  Cherubim  and 
Seraphim  await  not,  in  his  stead  to  pay  his 
debt.  There  is  none  among  them  mortal,  so 
as  to  give  his  life  in  his  stead.  Who  can 
open  the  mouth  of  hell,  and  plunge  and  bring 
him  up  from  her,  who  has  swallowed  him 
and  keeps  a  hold  on  him,  and  that  forever  ! 

3.  I  am  He  who  has  conquered  all  the 
M'ise  men  ;  and  lo  !  in  the  corners  they  are 
heaped  for  me  in  hell.  Come,  enter,  son  of 
Joseph,  and  see  terrible  things  ;  the  limbs  of 
the  giants,  the  mighty  corpse  of  Samson, 
and  the  skeleton  of  the  stubborn  Goliath  ; 
Og,  moreover,  the  son  of  the  giants,  who 
made  for  himself  a  bed  of  iron  and  lay  there- 
on, from  whence  I  hurled  him  and  cast  him 


down  ;  that  cedar  I  laid  low  to  the  gate  of 
hell. 

4.  I  by  myself  alone  have  conquered 
multitudes,  and  one  may  single-handed  seek 
to  conquer  me.  Prophets  and  priests  and 
men  of  renown  have  I  carried  off;  I  have 
conquered  kings  in  their  armies,  and  mighty 
men  in  their  hunts,  and  righteous  men  in 
their  excellencies.  Streams  of  corpses  are 
hurled  by  me  into  hell,  and  though  they  pour 
into  her  she  is  athirst.  Though  one  be  near 
or  though  he  be  far  off,  the  end  brings  him  to 
the  gate  of  hell. 

5.  Silver  I  despised  at  the  hand  of  the  rich, 
and  their  offerings  corrupted  me  not.  The 
lords  of  slaves  never  once  persuaded  me,  to 
take  a  slave  instead  of  his  lord,  and  a  poor 
man  instead  of  a  rich  man,  or  an  old  man 
instead  of  a  child.  As  for  wise  that  are  able 
to  charm  wild  beasts,  their  charms  enter  not 
into  my  ears.  Hater  of  persuasion  all  men 
call  me  ;  and  I  the  thing  that  is  command- 
ed me  that  I  do. 

6.  Who  is  this,  or  whose  son  is  He,  or 
what  His  lineage  who  has  conquered  me  .-* 
The  book  of  families  is  by  me  ;  lo  !  I  went 
in  and  read  and  studied  the  names  from 
Adam  till  now,  and  not  one  of  the  dead  do 
I  forget.  Family  by  family,  lo  !  they  are 
written,  upon  my  limbs.  Because  of  Thee, 
O  Jesus,  I  went  in  and  made  a  reckoning, 
that  I  might  show  Thee  that  there  is  none 
that  escapeth  my  hands. 

7.  Yet  were  there  two  men  (that  I  lie  not) 
whose  names  have  escaped  me  in  Hell.  For 
Enoch  and  Elijah  came  not  to  me.  In  all 
the  world  I  have  sought  them  ;  yea  thither 
where  Jonah  descended,  I  descended  and 
sought  and  they  were  not.  And  though  I 
suppose  that  into  Paradise,  they  have  en- 
tered and  escaped,  a  mighty  Cherub  guards 
it.  The  ladder  Jacob  saw,  what  if  haply  by 
it  they  have  entered  into  Heaven  ! 

8.  Who  is  there  that  has  measured  the 
sand  of  the  sea,  and  has  spilt  only  two 
grains  ?  This  harvest  wherein  every  day 
there  labour,  diseases  as  harvesters,  I  alone 
carry  the  handfuls  and  gather  them  up  ; 
other    gatherers    in     making     haste,    drop 


NISIBENE  HYMNS. 


197 


handfuls.  Vintagers  overlook  clusters  ; 
hut  two  grapes  have  escaped  me,  in  that 
great  vintage  which  I  alone  have  plucked. 

9.  I  am  He  that  has  taken  (said  Death), 
on  sea  and  on  dry  land,  all  prey  in  chase. 
Eagles  of  the  air  come  to  me  ;  yea  and  drag- 
ons of  the  deep  :  creeping  things  and  fowl 
and  cattle  ;  old  men,  youths  and  children. 
These  will  convince  Thee,  O  Son  of  Mary, 
that  this  my  power  rules  over  all.  Thy 
Cross  how  shall  it  conquer  me,  who  by  a 
tree  lo  !  1  have  prevailed  and  conquered 
from  old  time  .? 

10.  But  I  was  desirous  to  speak  yet  farther, 
for  I  am  not  wanting  in  words  ;  yea  words 
are  not  to  be  sought  by  me,  for  lo  !  deeds 
call  on  me  close  at  hand.  Not  as  you  do  I 
make  promise,  to  the  simple  of  secret  things, 
that  forsooth  there  is  to  be  a  resurrection  at 
some  time  or  other.  If  then  Thou  art  very 
powerful,  give  a  present  pledge,  that  Thy 
distant  promise  also  may  be  believed. 

11.  Death  ended  his  speech  of  derision  : 
and  the  voice  of  our  Lord  sounded  into  Hell, 
and  He  cried  aloud  and  burst  the  graves  one 
by  one.  Tremblings  took  hold  on  Death  ; 
Hell  that  never  of  old  had  been  lighted  up, 
into  it  there  flashed  splendours,  from  the 
Watchers  who  entered  in  and  brought  out 
the  dead  to  meet  Him,  who  was  dead  and 
gives  life  to  all.  The  dead  came  forth,  and 
the  living  were  ashamed,  they  who  thought 
that  they  had  conquered  the  Life  Giver  of 
all. 

12.  But  who  gave  me  the  day  of  Moses, 
(said  Death)  who  made  a  feast  for  me .-'  For 
that  lamb  that  was  slain  in  Egypt  gave  me, 
from  every  house  the  first  fruit  :  heaps  and 
heaps  of  the  first  born,  at  the  gate  of  Hell  he 
piled  me  them.  But  this  Lamb  of  the  festi- 
val, has  robbed  Hell;  of  the  dead  He  has 
taken  title  and  carried  them  off  from  me. 
That  lamb  filled  the  graves  for  me  ;  but  this 
has  emptied  the  graves  that  were  full. 

13.  The  death  of  Jesus  to  me  is  a  torment  ; 
I  prefer  for  myself  His  life  rather  than  His 
death.  This  is  the  Dead  whose  death  (lo  !) 
is  hateful  to  me  ;  in  the  death  of  all  men 
else  I  rejoice,   but  His  Death,  even   His,   I 


detest ;  that  He  may  come  back  to  life  I 
hope.  While  He  was  living  He  brought  to 
life  and  restored  three  that  were  dead  ;  but 
now  by  His  death,  at  the  gate  of  Hell  they 
have  trampled  on  me,  the  dead  who  have 
come  to  life,  whom  1  was  going  to  shut 
in. 

14.  I  will  haste  and  will  close  the  gates  of 
Hell,  before  this  Dead,  Whose  death  has 
spoiled  me.  Whoso  hears  will  wonder  at 
my  humiliation,  that  by  a  dead  man  who  is 
without  1  am  overcome.  All  the  dead  seek 
to  go  forth,  but  this  one  presses  to  enter  in. 
A  medicine  of  life  has  entered  into  Hell,  and 
has  restored  life  to  its  dead.  Who  then  has 
brought  in  and  hidden  from  me,  that  living 
tire  wherein  have  reposed,  the  cold  and  dark 
recesses  of  Hell  .-* 

15.  Death  has  seen  the  Watchers  in  Hell ; 
the  immortal  instead  of  the  mortal;  and  he 
said  Confusion  has  entered  our  abode,  for  in 
these  two  things  is  torment  to  me  :  That  the 
dead  have  come  forth  out  of  Hell,  and  the 
Watchers  that  die  not  have  entered  therein. 
Lo  !  one  at  the  pillow  in  this  tomb,  has 
entered  and  sat  down  by  it,  and  a  second 
his  companion  at  His  feet.  I  will  entreat  of 
Him  and  will  persuade  Him,  with  His  pledge 
to  ascend  and  go  to  His  Kingdom. 

16.  Be  not  wroth  against  me,  gracious 
Jesus,  for  the  words  that  my  pride  has  spo- 
ken before  Thee  !  Who  is  there  that  when 
seeing  Thy  Cross,  shall  have  doubted  that 
Thou  art  man  .?  Who  is  there  that  shall  have 
seen  Thy  Power,  and  shall  not  believe  that 
Thou  art  also  God }  Lo  !  thus  by  these  two 
things  I  have  learnt  to  confess  that  Thou 
art  man  and  likewise  art  God  !  For  as  much 
as  the  dead  in  Hell  repent  not,  go  up  among 
the  living,  O  Lord,  and  preach  repentance. 

1 7.  O  Jesus  King,  receive  my  supplication, 
and  with  my  supplication  take  to  Thyself  a 
pledge,  even  Adam  the  great  pledge  accept 
for  Thyself,  him  in  whom  are  buried  all  the 
dead  ;  even  as  when  I  received  him,  in  him 
were  hidden  all  the  living.  The  first  pledge 
I  have  given  Thee,  the  body  of  Adam  ;  go 
Thou  up  therefore  and  reign  over  all  ;  nnd 
when  I  shall  hear  Thy  trumpet,  I  with  mine 


198 


EPHRAIM  SYRUS. 


own  hand  will  lead  forth  the  dead  at  Thy 
Coming. 

18.  Our  King  living  has  gone  forth  and 
gone  up,  out  of  Hell,  as  Conqueror.  Woe 
He  has  doubled  to  them  that  are  of  the  left 
hand;  to  m/ spirits  and  demons  He  is  sor- 
row, to  Satan  and  to  Death  He  is  pain,  to 
Sin  and  Hell  mourning.  Joy  to  them  that 
are  of  the  right  hand,  has  come  to-day.  On 
this  great  day,  therefore,  great  glory  let  us 
give  to  Him,  who  died  and  is  alive  that, 
unto  all  He  may,  give  life  and  resurrection  ! 

XXXVH. 

1.  Death  was  weeping  for  her,  even  for 
Sheol,  when  he  saw  her  treasury  that  it  was 
emptied.  And  he  said.  Who,  then,  has 
plundered  thy  riches }  Gehazi  stole  and 
was  discovered  ;  I  am  stealing  every  day, 
hut  theft  has  not  been  laid  to  my  charge.  I 
am  sent  to  Kings,  in  their  sicknesses,  their 
guards  are  set  around  them,  guards  are  also 
at  their  gate.  The  soul  of  kings  I  snatch 
and  I  go  forth.  R.,  Blessed  is  He  Who 
has   broken  the  sting  of  Death  by  His  Cross  ! 

2.  All  women  grieve  that  are  barren  ; 
Sheol  rejoices  because  of  her  barrenness  ; 
she  is  desolate  if  so  be  that  she  brings  forth. 
The  all-compelling  Power  constrained  it, 
even  the  bosom  that  was  barren  and  cold, 
and  it  rendered  back  though  wont  to  deny 
its  debts.  Rebekah,  when  the  two  babes 
afflicted  her,  asked  for  death.  How  great 
then  the  pain  of  Sheol,  when  there  smote 
her  strange  pangs  ;  the  dead  were  roused 
and  brake  forth  and  came  out  from  her 
bowels. 

3.  Is  this  then  perchance  that  saying, 
which  was  heard  by  me  from  Isaiah.?  (but  I 
despised  it)  when  he  arose  and  said,  "Who 
hath  heard  such  a  thing  as  this }  that  the 
earth  should  travail  in  one  day,  and 'bring 
forth  a  nation  in  one  hour."  Is  it  this  that 
has  come  to  pass  .''  or  else,  is  it  reserved  for 
us  hereafter.''  And  if  it  be  this  it  is" a  vain 
shadow  that  I  thought  I  am  a  kins: ;  I  knew 
pot  it  was  but  a  deposit  I  was  keeping. 

4.  Two    utterances   that     were    different, 


have  I  heard  from  him,  even  this  Isaiah. 
For  he  said  that  a  virgin  should  conceive 
and  bring  forth  ;  and  he  said  again  that  the 
earth  should  bring  forth.  But  lo  !  the  Virgin 
has  brought  Him  forth,  and  Sheol  the  bar- 
ren has  brought  Him  forth ;  two  wombs 
that  contrary  to  nature,  have  been  changed 
by  Him  ;  the  Virgin  and  Sheol  both  of  them. 
The  Virgin  in  her  bringing  forth  He  made 
glad;  but  Sheol  He  grieved  and  made  sad 
in  His  Resurrection. 

5.  I  saw  in  the  valley  that  Ezekiel,  who 
quickened  the  dead  when  he  was  questioned  ; 
and  I  saw  the  bones  that  were  in  heaps  and 
they  moved.  There  was  a  tumult  of  bones 
in  Sheol,  bone  seeking  for  his  fellow,  and 
joint  for  her  mate.  There  was  there  none 
that  questioned,  or  that  was  questioned, 
whether  those  bones  lived.  Unquestioned, 
the  voice  of  Jesus,  the  Master  of  all  creat- 
ures quickened  them. 

6.  Sheol  was  made  sorrowful  when  she 
saw  them,  even  the  sorrowful  dead  made  to 
rejoice.  She  wept  for  Lazarus  when  he 
went  forth,  "Go  in  peace  thou  dead  that 
livest,  bewailed  by  two  houses  of  mourn- 
ing." Within  and  without  were  lamenta- 
tions for  him;  for  his  sisters  wept  for  him 
when  he  came  into  the  grave  unto  me,  and 
I  wept  for  him  as  he  went  forth.  In  his 
death  there  was  weeping  among  the  living ; 
likewise  in  Sheol  is  great  mourning  at  his 
resurrection. 

7.  Now  it  is  that  I  have  tasted  the  taste 
of  his  sorrow,  even  of  him  who  weeps  over 
his  beloved.  The  dead  that  are  thus  be- 
loved of  Sheol,  how  dear  were  they  to  their 
fathers  !  The  limbs  which  I  severed  and 
carried  away,  lo  !  they  are  shorn  away  and 
carried  off  from  me.  If  I  thus  suffer  for  the 
departure  of  him,  the  youth  who  was  re- 
stored to  life,  blessed  is  He  Who  had  com- 
passion on  the  widow  ;  in  her  only  son  He 
gave  peace  to  her  dwelling  that  had  been 
made  desolate. 

8.  Lo  !  this  suffering  which  I  cause  men  to 
suffer  in  their  beloved  ones,  in  the  end  on 
me  it  gathers  itself  altogether.  For  when 
the  dead  shall    have    left   Sheol,    for  every 


NISIBENE  HYMNS. 


199 


man  there  will  be  resurrection,  and  for  me 
alone  torment.  And  who  is  he  then  that  shall 
bear  for  me  all  these  things,  that  I  shall  see 
Sheol  left  alone,  because  this  voice  which 
has  rent  the  graves,  makes  her  desolate  and 
sends  forth  the  dead  that  were  in  her  midst  ? 

9.  If  a  man  reads  in  the  Prophets,  he 
hears  there  of  righteous  wars.  But  if  a  man 
meditate  in  the  story  of  Jesus,  he  learns  of 
grace  and  tender  mercy.  And  if  a  man 
think  of  Jesus,  that  He  is  a  strange  God  it 
is  a  reproach  against  me.  No  other  strange 
key  into  the  gate  of  Sheol  could  ever  be 
fitted.  One  is  the  key  of  the  Creator,  that 
which  has  opened  it,  yea,  is  to  open  it  at 
His  Coming. 

10.  Who  is  he  that  is  able  to  join  the 
bones,  save  that  Power  which  created  them.-* 
What  is  it  that  shall  reunite  the  shreds  of 
the  body,  save  the  hand  of  the  Maker? 
What  is  it  that  shall  restore  the  forms,  save 
the  finger  of  the  Creator.?  He,  who  created 
and  turned  and  destroyed,  is  He  that  is  able 
also  to  renew  and  raise  up.  Another  God 
is  unable  to  enter  in  and  restore  creatures 
not  his  own. 

11.  But  were  he  another  Power,  I  should 
be  very  joyful  that  He  is  coming  to  me. 
Into  the  bosom  of  Sheol  He  would  descend 
and  learn  that  One  alone  is  God.  Mortals 
that  have  erred  and  preached  that  there  are 
Gods  many,  lo  !  they  are  bound  for  me  in 
Sheol,  and  their  Gods  have  never  grieved 
because  of  them.  One  God  do  I  know,  and 
His  Prophets  and  His  Apostles  do  I  ac- 
knowledge. 

XXXVIII. 

I.  My  throne  was  set  for  me  in  Sheol  : 
and  one  arose  that  was  dead,  and  hurled 
me  from  it.  Every  man  feared  me  alone, 
and  I  feared  no  man.  Terror  and  trouble 
'were  among  the  living,  rest  and  peace  among 
the  dead.  In  a  man  that  was  slain  lo  ! 
there  has  entered  into  Sheol  He  that  takes 
her  captive.  I  used  to  take  all  men  captive  : 
the  Son  of  Captivity  Whom  I  took  captive 
has  taken   me  captive.      He  Whom  I  took 


captive  has  led  her  away  and  is  gone  to 
Paradise.  i?..  Blessed  is  He  Who  has 
quickened  the  dead  of  Sheol  by  His  Cross  ■' 

2.  All  men  complain  much  against  me  ; 
and  I  against  one  only  have  complained. 
Who  is  there  among  men  so  just  as  I  ?  Has 
corruption  touched  my  integrity  ?  I  held  all 
men  in  affection,  and  whoso  hates  me 
knows  it ;  I  know  not  all  my  days  what  a 
bribe  is.  The  person  of  a  king  have  I  not 
accepted.  By  me  is  preached  equality,  for 
bondman  and  his  lord  in  Sheol  I  make 
equal. 

3.  Before  God  it  is  that  I  minister,  with 
Whom  is  no  acceptance  of  persons.  What 
other  is  there  that  endures  as  I  do,  I  that  am 
cursed  when  I  do  good .?  Perversely  are 
requited  to  me  the  benefits  I  have  rendered. 
Though  my  deeds  are  goodly,  my  name  is 
not  goodly.  Yet  my  mind  rests  in  its  integ- 
rity :  in  God  it  is  that  I  comfort  myself ; 
for  though  He  is  good  He  is  denied  every 
day  and  endures  it. 

4.  The  old  I  remove  from  all  sufferings, 
likewise  the  young  from  all  sins.  Secret 
contention  I  quell  in  Sheol ;  in  our  land 
there  is  no  iniquity  :  it  is  Sheol  and  Heaven 
alone,  that  are  removed  from  all  sins  ;  this 
earth  that  lies  between,  in  her  iniquity 
dwells.  He  therefore  that  is  prudent  will 
either  go  vip  into  Heaven,  or,  if  that  be  too 
hard,  will  go  down  to  Sheol  which  is  easy. 

5.  To  one  man  because  of  one  that  is 
dead,  every  man  hastes  to  comfort  him. 
But  for  me  though  many  of  my  dead  have 
come  to  life,  there  is  none  that  comes  in 
and  comforts  me.  Satan  came  in,  against 
Whom,  had  been  proclaimed  seven  woes 
even  against  him  ;  though  mightily  the  Son 
of  Mary  had  trodden  on  him,  yet  uplifted  is 
his  spirit  ;  for  he  is  the  serpent  that  strives 
though  bruised.  Better  is  it  for  me  to  fall 
and  worship,  before  this  Jesus  Who  has 
conquered  me  by  His  Cross. 

6.  When  He  enters  at  the  gate  of  Sheol, 
in  plc'ice  of  John  who  preached  before  His 
coming,  then  will  I  cry  "  Lo  !  He  that  quick- 
ens the  dead  is  come  ;  Thy  servant  am  I  from 
henceforth,  Jesu  !   Because  of  The    Body  I 


20O 


EPHRAIM  SYRUS. 


reviled  Thee,  for  it  covered  Thy  Godhead. 
Be  not  angry,  O  Son  of  the  King,  against  Thy 
treasury  ;  at  Thy  command  I  have  opened 
and  closed.  Though  my  wings  be  very  swift 
it  is  at  thy  nod  I  haste  to  every  quarter. 

7.  All  that  have  been  raised  were  not 
first  born  ;  for  our  Lord  is  the  First-born  of 
Sheol.  How  can  any  ihal  is  dead  go  before 
Him,  that  power  whereby  he  was  raised? 
There  are  last  that  are  first,  and  younger 
that  have  become  first-born.  For  though 
Manasseh  was  first-born,  how  could  it  be 
that  Ephraim  should  take  the  birthright  "i 
And  if  the  second  born  was  set  before  him, 
how  much  rather  shall  the  Lord  and  Creator 
prevent  all  in  His  Resurrection  ! 

8.  Lo  !  John  as  a  herald  declares  that  he 
is  later,  though  he  was  elder-born  ;  for  he 
said,  "  Behold  a  man  cometh  after  me,  and 
yet  He  was  before  me."  For  how  could  he 
be  before  Him,  that  Power  in  Whom  he 
preached.?  For  everything  that  comes  to 
pass  because  of  another  thing,  is  after  that 
other  even  though  it  seem  to  be  before.  For 
the  cause  which  called  it  into  being,  is  elder 
than  it  and  before  it  in  all  things. 

9.  The  cause  of  Adam  was  elder  than  all 
creatures,  which  were  made  for  him,  for  to 
him  even  to  Adam  He  had  respect  continu- 
ally, the  Creator  even  while  he  was  creating. 
Thus  though  Adam  as  yet  was  not,  he  was 
elder  than  all  creatures.  How  much  more 
then,  my  Lord,  must  this  Thy  manhood 
be  elder,  which  in  Thy  Godhead  is,  from 
eternity  with  Him  that  begat  Thee  !  To 
Thee  be  praise  and  through  Thee  to  Thy 
Father  from  us  all ! 

10.  To  Thee  be  praise  for  Thou  art  the 
first,  in  Thy  Godhead  and  in  Thy  manhood  ! 
For  even  though  Elijah  was  first  to  go  up, 
he  was  not  able  to  prevent  Him,  for  whose 
sake  he  was  taken  up.  For  his  type  de- 
pended on  Thy  verity  :  and  even  though 
the  types  apparently  are  before  Thy  fulfil- 
ment, it  is  before  them  secretly.  Creatures 
were  before  Adam ;  he  was  before  them 
because  for  his  sake  they  were  made. 

11.  O  my  Lord,  work  for  me  this  resurrec- 
tion, not  of  Thy  compulsion  but  of  Thy  love. 


For  Thy  compulsion  gives  life  to  sinners 
also  :  Iscariot  would  rather  again  choose 
for  himself  the  death  of  Sheol,  than  the  life 
of  Gehenna.  Work  for  me  then  the  resur- 
rection that  is  of  Thy  mercy  ;  and  even 
though  Thy  justice  permits  not,  let  there  be 
occasion  for  Thy  grace.  This  only  let  it 
remember  for  me,  that  in  it  I  have  sought 
refuge. 

XXXIX. 

1.  There  have  come  to  me  ransomers  from 
among  the  saints,  but  none  has  plundered 
me  like  the  Son  of  Mary.  For  lo  I  Elijah 
brought  a  dead  man  to  life  ;  and  eveu 
though  he  himself  escaped  from  my  hands, 
yet  had  I  consolation  after  him,  for  the  dead 
man  whom  he  quickened,  I  carried  off"  from 
him.  By  Elisha  son  of  Shaphat,  I  was- 
beaten  as  with  rods,  for  he  brought  two  dead 
men  to  life.  By  one  staff  I  in  turn  bore 
away  both  the  prophet  and  the  dead  men 
whom  he  had  raised.  R.,  Blessed  is  He 
Who  cleft  the  tombs  of  Sheol  by  His  voice  ■' 

2.  I  feared  him  even  Gehazi  when  I  saw, 
him  lay  the  staff  upon  the  youth.  The 
thief  took  the  staff  away  and  returned  ; 
Elisha  came  and  bowed  himself ;  laid  him- 
self low  as  the  child  and  raised  himself  up, 
and  walked  hither  and  thither.  I  marvelled 
at  the  new  mysteries  which  I  saw  there, 
which  restored  but  one  youth  to  life.  It  was 
well  with  me  tJien  when  those  were  but 
mysteries,  and  not  now  when  the  dead  have 
rebelled  and  conquered  me. 

3.  Moses  when  I  saw  the  mighty  splendour 
upon  his  face,  I  feared  him  :  yet  not  accord- 
ing to  what  I  feared  befel  it  me.  Nisan  in 
Sheol  he  caused  to  spring  for  me  ;  for  a  pas- 
ture, a  pasture  of  cori)ses,  of  six  hundred 
thousand  fell. — This  lowly  and  despised  one 
whom  I  contemned,  has  healed  the  sick  and 
the  diseased  :  to  others  He  has  multiplied 
bread,  but  our  bread  even  ours  from  our 
mouths  He  snatches. 

4.  A  mighty  feast  there  was  in  Sheol, 
when  I  swallowed  up  Korah  and  his  com- 
pany. A  great  delight  Satan  made  for  me, 
when  he  made  strife  amon<r  the  Levites.     A 


NISIBENE  HYMNS. 


201 


fount  of  milk  and  honey,  made  he  flow  for 
me  in  a  dry  place,  when  the  congregation 
of  transgressors  went  down  to  Sheol. — Lo  ! 
the  righteous  have  lived  and  come  forth  : 
Moses  sent  down  the  living  thither,  but 
Jesus  has  revived  and  brought  up   the  dead. 

5.  It  was  well  with  me  then,  in  the  day 
of  the  zealous,  those  in  whose  swords  I  had 
delight.  Phinehas  the  zealous  pierced  and 
gave  me,  on  the  head  of  his  spear/br  my  de- 
light, Zimri  and  Cozbi  both  together  ;  on  the 
head  of  his  lance  he  presented  thetn  to  me. 
To  whom  then  were  there  ever  two  fatted 
oxen,  offered  on  the  head  of  a  spear.? — But 
instead  of  Cozbi,  daughter  of  princes,  the 
daughter  of  Jairus  has  Jesus  rescued  from 
my  hands. 

6.  The  censer  of  Aaron  caused  me  to  fear, 
for  he  stood  between  the  dead  and  the  living 
and  conquered  me.  The  Cross  causes  me 
to  fear  more  exceedingly,  which  has  rent 
open  the  graves  of  Sheol.  The  Crucified 
Whom  on  it  I  slew,  now  by  Him  am  I  slain. 
Not  very  grf^at  is  his  reproach,  who  is  over- 
come by  a  warrior  in  arms.  Worse  to  me 
's  my  reproach  than  my  torment,  in  that  by 
\  crucified  man  my  strength  has  been  over- 
;ome. 

7.  The  lanceof  Phinehas  again  has  caused 
Tie  to  fear,  for  by  the  slaughter  he  wrought 
A'ith  it  he  hindered  the  pestilence.  The 
ance  guarded  the  tree  of  life,  it  made  me 
^lad  and  made  me  sad  ;  it  hindered  Adam 
"rom  life,  and  it  hindered  death  from  the 
people.  But  the  lance  that  pierced  Jesus, 
)y  it  I  have  suffered  ;  He  is  pierced  and  I 
\x02iW.  There  came  out  from  Him  water 
md  blood ;  Adam  washed  and  lived  and 
eturned  to  Paradise. 

8.  The  Sadducees  were  as  a  mouth  for  me, 
ind  disputed  with  Him  after  my  mind,  that 
here  is  no  rising  of  the  dead  at  all.  Jesus 
nswered  them  in  a  saying,  which  I  alone 
nderstood  ;  He  spake  aloud  the  hateful 
vord  and  saddened  me,  "I  am  the  God  of 
im  even  of  Abraham,  and  God  is  not  the 
}od  of  the  dead. "     It  was  well  with  me  then 

■  lese  were  but  words,  and  He  had  not  yet 
!  howed  me  the  life  of  the  dead  indeed. 


9.  Jesus  son  of  Nun,  slew  thirty  kings, 
and  filled  the  graves  and  pits  for  me  ;  he 
laid  waste  Jericho  and  filled  Sheol.  But 
this  Jesus  who  is  come,  has  wasted  the 
graves  of  their  dead,  and  has  filled  the  cities 
of  the  upper  world..  Wherefore  thus  when 
lo  !  they  are  like  in  their  names,  are  they 
unlike  in  their  doings  .?  That  gave  me  the 
body  of  Achor,  but  this  snatched  from  me 
the  body  of  Lazarus. 

10.  Moses  trod  down  that  Egyptian,  with 
his  meekness  he  mingled  justice.  Whence 
has  this  new  law  sprung  for  me, ' '  If  one  smite 
thee  on  thy  cheek,  turn  to  him  thy  other 
cheek,  and  see  that  thou  hate  him  not.''' 
Instead  of  the  strong  man  of  zeal  who  trod 
down  and  slew,  a  new  man  of  mercy  has 
risen  for  us.  Samuel  hewed  Agag  in  pieces, 
but  Jesus  healed  the  paralytic. 

11.  Tender  mercy  which  had  as  it  were 
waxed  less,  lo  !  in  this  time  has  waxed 
great.  And  moreover  it  was  the7i  detested, 
lest  through  it  one  should  transgress  the 
commandment ;  for  without  mercy  Saul  and 
Ahab,  were  slain  because  they  desired,  to 
have  mercy  on  the  evil  ones,  and  they  were 
not  slain  who  were  deserving  of  punish- 
ment. In  my  time  Jesus  has  changed  this, 
by  giving  life  to  all  men  and  having  compas- 
sion on  His  slayers. 

12.  I  remember  Samson  that  lion's  whelp, 
who  brake  and  gave  me  the  pillars  of  Phi- 
listia  ;  also  that  mighty  man  of  valor  Abner 
son  of  Ner,  took  for  me  that  fleet  wild  roe, 
Asahel  son  of  Zeruiah,  and  smote  him  and 
cast  him  on  the  ground.  Benaiah  in  the 
holy  temple  slew  Jacob,  justly  as  it  is  writ- 
ten.— Because  justice  has  restrained  her 
sword,  henceforth  penitents  shall  rejoice  in 
grace. 

13.  David  measured  the  Edomites,  byline 
and  line  and  destroyed  them.  How  merci- 
ful then  art  Thou,  O  Son  of  David  !  David's 
justice  was  twofold,  when  he  put  to  death 
two  lines,  and  saved  one  full  line  alive. — 
Lo  !  the  Son  of  David  teaches  us,  "  Forgive 
thy  brother  even  unto  seventy  times  seven." 
There  justice  was  measured  ;  but  here  clem- 
ency is  without  measure. 


202 


EPHRAIM  SYRUS. 


14.  Of  zeal  and  strength  David  was  pos- 
sessed ;  the  lion  and  the  bear  he  slew  to- 
gether. He  left  that  mighty  lion  and  hasted, 
to  meet  the  strong  giant.  With  a  stone  he 
quenched  his  light,  and  his  soul  left  him 
and  he  perished.  But  Jesus  cried  to  the 
young  man  that  was  dead  "Young  man  !  " 
Even  the  dead  to  Him  are  sleepers.  That 
young  man  He  brought  to  life  and  rescued 
from  me.  The  despised  swine  He  drowned 
for  me  in  the  sea. 

15.  The  Levites  slew  because  of  the  calf, 
their  fathers  and  their  brethren.  Jephthah 
by  his  own  hands  was  ready  to  slay  his 
daughter.  The  King  of  Moab  on  the  wall, 
was  sacrificing  his  lirst-born  son  :  In  pres- 
ence of  his  sword  I  rejoice. — By  Jesus  the 
sword  was  blunted  ;  yea  the  fever  was  re- 
buked, the  sister  of  Sheol  :  the  mother-in-law 
of  Simeon  was  healed,  but  the  fame  of  her 
healing  smote  Sheol  with  pain. 

16.  This  Jesus  though  he  be  the  Son  of 
the  Just  One,  all  that  He  preaches  is  grace. 
But  to  me  this  His  grace  is  torment.  Envy 
is  the  cause  of  pleasure  to  us,  for  Envy  at 
the  beginning  mixed  for  me  the  first  shed- 
ding of  blood.  Why  is  it  guilty  in  the  sight 
of  the  Son  of  Mary  Who  is  come  command- 
ing, "Thou  shalt  not  be  angry  against  thy 
brother  ?  "  He  has  taken  away  the  sword 
from  between  brethren;  while  in  the  sword 
of  Cain  I  had  pleasure  from  the  beginning. 

17.  An  honeycomb  in  the  midst  of  the 
skeleton,  Samson  found — was  it  then  a  mys- 
tery ?  This  Jesus  has  multiplied  for  us  mys- 
teries. Amid  billows  of  mysteries  have  I 
fallen,  which  show  me  in  parable  the  life  of 
the  dead,  in  all  mysteries  and  in  all  types. 
"Out  of  the  eater  came  forth  meat  "  was 
Samson's  parable.  But  to  me  it  has  befallen 
contrariwise  ;  for  the  eater  has  come  forth 
to  me  out  of  the  meat,  for  out  of  Adam  lo  ! 
has  covie  the  Son  of  Adam  Who  has  de- 
stroyed me. 

18.  Just  men  likewise  have  robbed  me 
manifold,  when  by  them  was  preached  the 
rising  of  the  dead  :  but  they  mingled  with 
my  sorrows  great  consolation.  By  the 
prayer  of  Asa  and  Hezekiah,  I  was  fed  upon 


the  dead,  yea  I  feasted  upon  corpses.  Elijah 
slew  the  prophets  of  Baal  and  gave  them  to 
me,  who  on  the  bread  of  Jezebel  had  waxed 
fat.  The  righteous  has  constrained  me  to 
devour,  but  Jesus  has  compelled  me  to  dis- 
gorge all  that  I  had  eaten. 

19.  I  was  afraid  because  of  the  sprinkled 
blood,  which  Moses  sprinkled  on  every  door; 
for  though  the  blood  of  the  slain,  it  was  that 
which  saved  the  living.  Blood  from  of  old  I 
feared  not,  save  that  blood  that  was  on  the 
doors,  and  this  moreover  that  was  on  the 
Tree.  The  blood  of  the  slain  is  a  delight, 
and  is  as  sweet  perfume  :  but  the  blood 
of  Jesus  is  to  me  a  terror  ;  for  whenever  I 
come  and  smell  His  blood,  the  savour  of  life 
that  lurks  therein  terrifies  me. 

20.  Priests  and  pontiffs,  anointed  men 
and  kings,  who  foreshow  types  of  the 
rising  of  the  dead,  have  never  triumphed 
through  their  crosses.  Crowns  and  diadems 
were  set  on  them  ;  and  when  I  engaged  in 
struggles  with  them,  I  was  smitten  some- 
times and  sometimes  also  I  smote.  But  this 
carpenter's  son  with  his  crown  of  thorns, 
has  humbled  and  cast  down  my  pride,  in 
His  shame  and  His  dying  :  Sheol  has  seen 
Him,  yea,  and  fled  from  before  Him. 

21.  When  the  sea  saw  IVIoses  and  fled, 
it  feared  because  of  his  rod,  and  likewise 
because  of  his  glory.  His  splendour  and  his 
rod  and  his  power,  the  rock  also  saw  which 
was  cleft.  But  Sheol  when  her  graves  were 
rent,  what  saw  she  in  Him  even  in  Jesus.? 
— Instead  of  splendour  He  put  on  the  pale- 
ness of  the  dead  and  made  her  tremble. 
And  if  His  paleness  when  slain  slew  her, 
how  shall  she  be  able  to  endure,  when  He 
comes  to  raise  the  dead,  in  His  Glory  ! 

XL. 

I.  The  Evil  One  perceived  his  great  humil- 
iation, and  boasted  himself  in  the  presence 
of  his  servants  :  he  spoke  great  words  to 
persuade  them  and  said  :  ' '  The  knowledge 
which  I  possess,  little  of  it  is  by  nature; 
and  much  of  it,  yea  all  of  it,  is  by  learning. 
I  to  myself  have  been  master,  and  have  exer- 


NISIRENE  HYMNS. 


203 


cised  my  understanding.  Without  a  teacher 
I  have  learnt  all  ;  I  have  armed  myself  with 
every  weapon,  and  have  won  by  it  the 
crown  which  I  desired  among  mankind." 
R.,  Blessed  is  He  that  has  come  and  undone 
JJie  snares  0/ sin  ■' 

2.  Among  the  Pharisees  I  clothed  myself 
in  hatred,  that  I  might  contend  with  Him, 
even  the  Son  of  Mary.  Wrath  like  a  bow 
rained  shafts  ;  boldness  railed  upon  Him  ; 
fury  rebelled  against  Him  ;  ingratitude 
slandered  Him;  envy  and  jealousy  in  Iheir 
wrath,  strove  with  Him  ;  and  blasphemy 
took  up  stones.  The  Healer  came  in  and 
stood  among  the  sick,  and  I  stirred  up  the 
diseased  in  contention  against  Him. 

3.  Because  He  fell  not  under  reproach,  it 
was  in  questions  that  I  took  refuge.  Many 
times  did  I  stir  up  occasions,  but  I  saw  that 
my  falsehood  was  rebuked,  and  my  impu- 
dence was  made  known,  and  my  vain 
babbling  was  despised.  To  the  windings 
of  contention  I  betook  myself.  Everywhere 
that  I  disputed  with  Him,  all  my  labor  was 
as  chaff,  and  the  word  of  truth  scattered  it 
on  every  side. 

4.  I  saw  that  there  is  a  warrior  and  a 
mighty  lord,  in  cunning  within  man  :  [and 
the  snake  that  is  without  makes  it  fear.] 
His  lusts  within  him  is  coiled  continually  ; 
his  jealousy  hisses  like  a  serpent.  Deadly 
desires  he  begets,  and  of  a  fever  he  is  in 
dread.  Command  as  a  drug,  is  able  to 
quell  derision,  which  smites  unto  destruc- 
tion. It  is  love  that  avails  to  break  the 
sting  secret  and  bitter  of  the  tongue. 

5.  Who  is  more  foolish  than  men,  who 
rather  than  for  himself  cares  for  his  dwell- 
ing !  The  garments  that  are  in  his  chest  he 
examines  daily,  and  a  worm  is  lurking  in 
his  members.  The  rents  that  are  in  his 
clothes  he  mends,  but  a  rent  is  made  in  his 
soul.  His  house  is  lighted  up  but  his  heart 
is  dark.  He  shuts  up  his  senses  but  opens 
his  windows.  He  closes  his  door  and 
guards  his  money  ;  his  mouth  is  open  and 
the  treasure  of  his  thought  is  stolen. 

6.  The  fool  makes  more  of  his  beasts  than 
of  himself,  for  he  cares  for  his  possessions 


rather  than  for  his  soul.  Good  seed  he 
sows  in  his  ground  ;  in  his  heart  he  sows 
tares.  His  understanding  is  thrown  open 
and  cast  down  ;  but  at  the  fences  of  his 
vineyard  he  labours.  He  chooses  and  plants 
vine-plants  ;  while  his  mind  is  a  vine  of  the 
vines  of  Sodom.  He  keeps  off  the  wild  ass 
from  his  sowing  ;  but  the  wild  boar  of  the 
wood  devours  his  thoughts. 

7.  I  am  a  furnace  to  the  sons  of  men,  and 
in  me  are  tried  their  counsels.  Therefore  is 
it  lawful  to  me  to  Aveave  deceit.  I  teach 
the  Chaldean  art  :  by  reason  of  the  true 
things  that  befall,  the  false  things  are  be- 
lieved. In  the  midst  of  Egypt  I  closed 
men's  eyes  ;  I  showed  insects,  m.efi  thought 
they  were  though  they  were  not.  By  clos- 
ing mens  eyes  I  teach  the  signs  of  the 
Zodiac,  though  they  are  not  in  the  heavens. 

8.  By  reason  of  my  swiftness  I  fly  and 
see,  and  I  show  beforehand  to  the  sooth- 
sayer ;  they  who  err  concerning  me  count 
me  a  prophet.  But  sometimes  I  make  bold  ; 
and  I  ask  that  for  an  hour,  secret  things  be 
revealed  to  me,  that  true  men  may  be 
proved  by  me  even  as  Job,  likewise  de- 
ceivers as  Saul.  For  the  one  I  revealed  his 
sorcery  ;  and  for  the  other  I  purged  his  truth 
and  he  was  praised. 

XLI. 

1.  The  Evil  One  said,  "  I  fear  Him,  even 
Jesus,  lest  He  destroy  my  arts.  For  lo  !  I 
am  thousands  of  years  old,  and  never  have 
I  had  repose.  I  have  seen  nothing  estab- 
lished, that  I  have  turned  from  and  left. 
There  has  come  One  making  the  unchaste 
pure :  there  is  sorrow  since  He  has  de- 
stroyed all  that  I  had  built.  Many  have 
been  my  labours  and  my  teachings,  that  I 
might  cover  all  creation  with  all  evils. 
R.,  Blessed  is  He  Who  came  and  laid  hare  the 
wiles  of  the  Crafty  One  ! 

2.  I  matched  my  speed  with  the  swift, 
and  I  outstripped  them  :  I  waged  war;  the 
tumult  of  multitudes  was  armour  to  me.  In 
the  tumult  of  the  people  I  rejoiced,  because 
it  gave  me  ready  room,  for  grievous  is  the 


204 


EPHRAIM  SYRUS. 


onslaught  of  multitudes.  By  the  strength 
of  multitudes  I  raised  a  great  mountain,  a 
tower  I  stretched  unto  heaven.  If  they 
waged  war  with  the  Height,  how  much 
more  shall  they  conquer  Him  whose  war- 
fare is  on  earth  1 

3.  As  time  serves  and  as  help  offers,  I 
wage  war,  but  cautiously.  The  people  used 
to  hear  that  God  is  one  ;  they  made  for 
themselves  a  multitude  of  gods.  And  when 
they  saw  the  Son  of  God,  they  made  haste 
to  the  One  God,  that  as  though  confessing 
God  they  might  deny  Him,  and  as  though 
in  zeal  might  flee  from  Him  ;  so  that  they  in 
all  times  perverse  shall  be  found  to  be  with- 
out God. 

4.  Lo  !  I  am  ancient  of  many  years,  and 
no  infant  have  I  ever  rejected.  The  burden 
of  children  have  I  ofttimes  borne,  so  that 
from  the  beginning  I  might  make  them  ac- 
quire habits  that  are  not  goodly,  that  their 
faults  might  grow  up  with  them.  But  there 
are  foolish  fathers,  who  do  not  crush  the 
seed  that  I  have  sown  in  their  sons  ;  and 
there  are  some  who  like  good  husbandmen, 
root  up  faults  from  the  mind  of  their  chil- 
dren. 

5.  As  with  a  chain  I  have  bound  men 
with  sloth,  and  they  sat  in  idleness.  I  have 
drawn  away  their  senses  from  all  good 
things  ;  their  eyes  from  reading,  their 
mouths  from  singing  praise,  their  under- 
standing from  doctrine.  For  hurtful  and 
vain  fables  how  eager  are  they  ;  for  empty 
talk  how  ready  !  If  the  word  of  life  fell 
among  them,  they  either  thrust  it  from  them, 
or  rose  and  went  forth  from  its  presence. 

6.  How  many  Satans  are  there  among 
men  !  and  me  even  me  alone  every  man 
curses.  For  lo  !  the  anger  of  men — it  is  a 
devil  that  grinds  him  every  day.  Demons 
are  like  wayfarers,  who  depart  if  they  are 
compelled  :  but  against  anger  though  all 
righteous  men  adjure,  it  is  not  rooted  out 
from  its  place.  Instead  of  pernicious  envy, 
every  one  hates  a  weak  and  wretched  de- 
mon. 

7.  The  enchanter  is  put  to  shame  with  the 
wizard,    who    every    day   tames    serpents. 


The  viper  that  is  within  him  is  out  of  his 
power;  for  the  lust  that  is  within  him  he 
tames  not.  Secret  sin  like  an  asp,  when  it 
breathes  on  him  he  is  scorched.  Even 
when  he  takes  the  viper  through  his  cunning, 
delusion  smites  him  secretly.  He  lulls  the 
snake  by  his  incantations  :  he  wakens 
against  himself  mighty  wrath  by  his  incan- 
tations. 

8.  I  set  my  stings  and  I  sat  and  waited  : 
who  is  long-enduring  as  I  with  all }  Beside 
the  patient-spirited  I  sat,  and  step  by  step  I 
bewitched  him,  so  that  he  came  unto  de- 
spair. Him  who  was  ashamed  of  his  trans- 
gressions, habits  subdued  him  :  little  by 
little  I  mastered  him,  till  he  became  under 
the  yoke,  till  he  came  in  to  it  and  was  used 
to  it  and  did  not  even  wish  to  go  forth. 

9.  I  perceived  and  saw  that  the  long- 
enduring  is  he  that  can  subdue  all.  At  the 
time  when  I  conquered  Adam,  he  was  hid 
one.  I  left  him  till  he  had  begotten  chil- 
dren, and  I  sought  for  myself  another  task, 
for  idleness  is  not  to  my  taste.  I  counted 
the  sands  of  the  sea,  that  thereby  I  might 
make  my  spirit  patient,  and  might  prove 
my  memory  whether  it  would  suffice,  for 
the  sons  of  men  when  they  were  multiplied. 
Before  they  were  multiplied,  I  proved  them 
in  many  things. 

ID.  The  servants  of  the  Evil  One  disputed 
with  him,  and  they  refuted  his  words  with 
their  rejoinder.  ' '  But  lo  !  Elisha  brought  the 
dead  to  life,  and  conquered  death  in  the  up- 
per chamber,  and  brought  to  life  the  widow's 
son.  Lo  !  now  is  he  in  bondage  in  Sheol. " 
But  because  the  reasoning  of  the  Evil  One 
was  very  powerful,  with  their  own  words  he 
refuted  their  words.  "How  has  Elisha  been 
overcome }  Lo  !  in  Sheol  he  brought  the 
dead  to  life  by  his  bones." 

II.  "If  Elisha,  who  was  o/"  small  power, 
was  great  in  might  in  the  midst  of  Sheol, 
and  if  so  be  he  brought  one  dead  to  life 
therein,  how  many  dead  then  will  be  raised 
therein,  by  the  death  of  Jesus  the  mighty  ! 
Hence  even  from  this  consider  ye,  how  much 
greater  therefore  is  Jesus,  than  we,  my  com- 
rades.     For  lo  !   by    His  craftiness   He   de- 


NISIBENE  HYMNS. 


205 


ceived  you,  and  ye  sufficed  not  to  determine, 
His  greatness  when  ye  compared  Him  to  the 
prophets. 

12.  "Your consolations  are  o/small pow- 
er,"  said  the  Evil  One  to  them  of  his  com- 
pany. "  For  He  Who  brought  Lazarus  to 
life  though  dead,  how  can  Death  suffice 
against  Him  ?  And  if  Death  conquers  Him, 
it  is  that  He  wills  to  be  subdued  unto  him  ; 
and  if  so  be  He  wills  to  be  subdued,  fear  ye 
greatly,  for  He  dies  not  in  vain.  He  has 
wrought  in  us  great  terror,  lest  when  dying 
He  may  enter  in  to  raise  Adam  to  life." 

13.  Death  looked  forth  from  within  his 
ien,  and  marvelled  when  he  saw  our  Lord 
:rucified,  and  he  said  "O  raiser  of  the  dead 
;o  life  where  ar/  thou  !  Thou  shalt  be  to 
Tie/br  meat,  instead  of  the  sweet  Lazarus, 
A^hose  savour  lo  !  it  is  still  in  my  mouth, 
fairus'  daughter  shall  come  and  see  this  Thy 
:ross.  The  widow's  son  gazes  on  Thee.  A 
ree   caught  Adam  for  me  :  blessed  be  the 

<>oss  which  has  caught  for  me  the  Son  of 
David  !  " 

14.  Death  opened  his  mouth  and  said, 
'  Hast  Thou  not  heard,  O  Son  of  Mary,  how 
Vioses  was  great  and  excellent  above  all  ? 
)ecame  a  God  and  wrought  fhe  works  of 
jod  .''  slew  the  first-born  and  saved  the  first- 
)orn  ?  turned  aside  the  pestilence  from  the 
iving  ?  To  the  mount  I  went  up  with 
vioses,  and  He  Whose  glory  be  blessed  gave 

!iim  to  me  from  hand  to  hand.  For  how- 
';ver  great  the  son  of  Adam  becomes,  dust 
■  le  is  and  to  his  dust  returns,  because  he  is 
<>f  the  ground." 

15.  Satan  came  with  his  servants,  that  he 
might  see  our  Lord  cast  into  Sheol,  and 
might  rejoice  with  Death  his  Counsellor; 
;  nd  he  saw  Him  sorrowful  and  mourning, 
\  ecause  of  the  dead  who  at  the  voice  of  the 
.  'irstborn,  lived  and  came  forth  thence  even 
1  -om  Sheol.  The  Evil  One  arose  to  console 
'.  )eath  his  kinsman.  "  Thou  hast  not  de- 
i  troyed  as  much  as  thou  wast  able.  Even 
i  s  Jesus  is  in  thy  midst,  to  thy  hand  shall 
<  ome  they  that  have  lived  and  that  live. 

16.  "Open  for  us  to  see  Him,  yea  and 
:  lock  Him  :  let  us  answer  and  say,  '  Where 


is  Thy  power.?  For  lo  !  three  days  have 
passed  for  Him,  and  let  us  say  to  Him,  O 
Thou  of  three  days.  Who  didst  raise  Lazarus, 
when  he  had  lain  four  days,  raise  Thine  own 
self.'"  Death  opened  the  gates  of  Sheol, 
and  there  shone  from  it  the  splendour  of  the 
face  of  our  Lord  ;  and  like  the  men  of  Sodom 
they  were  smitten  ;  they  groped  and  sought 
the  gate  of  Sheol,  which  they  had  lost. 

XLH. 

1.  The  Evil  One  wailed  "Where  now,  is 
there  a  place  for  me  to  flee  to  from  the  right- 
eous.? I  stirred  up  Death  to  slay  the  Apos- 
tles, that  I  might  be  safe  from  their  blows. 
By  their  deaths  now  more  exceedingly  am  I 
cruelly  beaten.  The  Apostle  whom  I  slew 
in  India  is  before  me  in  Edessa  :  he  is  here 
wholly  and  also  there.  I  went  there,  there 
was  he :  here  and  there  I  have  found  him 
and  been  grieved."  i?. ,  Blessed  is  the 
might  that  dwells  in  the  hallowed  bones  •' 

2.  The  bones  that  merchantmen  carried, 
or  was  it  then  that  they  carried  him  ?  For  lo  I 
they  made  gain  each  of  the  other.  But  for 
me  what  did  they  profit  me .?  yea  they  prof- 
ited each  by  each,  while  to  me  from  both 
of  them  there  was  damage.  O  that  one 
would  show  me  that  bag  of  Iscariot,  for  by 
it  I  acquired  strength  !  The  bag  of  Thomas 
has  slain  me,  for  the  secret  strength  that 
dwells  in  it  tortures  me. 

3.  Moses  the  chosen  carried  the  bones,  in 
faith  as  for  gain.  And  if  he  a  great  prophet 
believed,  that  there  is  benefit  in  bones,  the 
merchant  did  well  to  believe,  and  did  well 
to  call  himself  merchant.  That  merchant 
made  gain,  and  waxed  great  and  reigned. 
His  storehouse  has  made  me  very  poor  :  his 
storehouse  has  been  opened  in  Edessa,  and 
has  enriched  the  great  city  with  benefit. 

4.  At  this  storehouse  of  treasure  I  was 
amazed,  for  small  was  its  treasure  at  first  ; 
and  though  no  man  took  from  it,  poor  was 
the  spring  of  its  wealth.  But  when  multi- 
tudes have  come  round  it,  and  plundered  it 
and  carried  off  its  riches,  according  as  it  is 
plundered,  so  much  the  more  does  its  wealth 


2o6 


EPHRAIM  SYRUS. 


increase.  For  a  pent-up  spring,  if  one  seeks 
it  out,  when  deeply  pierced  it  flows  forth 
mightily  and  abounds. 

5.  It  is  evident  that  Elisha  was  a  fountain 
in  a  thirsting  people  :  and  because  they  that 
thirsted  sought  him  not  out,  his  outflow  was 
not  great.  But  when  Naaman  sought  him 
out,  he  abounded  and  poured  forth  healing. 
The  fountain  into  the  midst  of  a  fountain,  he 
took  him  and  plunged  him  ;  for  in  the  river 
he  cleansed  the  leper.  Jesus  the  Sea  of 
benefits,  into  Siloam  sent  the  blind  man 
whose  eyes  were  opened. 

6.  Gehazi,  with  the  staff  that  brought  to 
life  the  dead,  was  unable  to  raise  the  child. 
And  how  could  the  famous  prophet  have 
been  brought  up  by  the  sorceress .''  We  were 
they  that  mocked  Saul,  for  instead  of  one 
demon  whom  he  questioned,  two  demons 
came  up  and  mocked  him.  From  the  bones 
of  Elisha  learn  also  of  /he  bones  o/"  Samuel  ; 
for  though  Elisha' s  bones  brought  to  life  the 
dead,  the  sorcerers  could  not  bring  up  the 
dead,  the  living  and  sacred  bones. 

7.  And  though  I  asked  this  petition,  He  who 
gives  all  gave  it  not  to  me.  For  though  the 
demons  were  troubled,  by  the  bones  of  some, 
priest,  or  magician  or  wizard,  of  Chaldean 
or  soothsayer,  yet  I  was  aware  that  this  was 
but  mockery.  In  two  ways  I  cause  men  to 
err  :  either  I  make  the  Apostles  to  lie,  or 
I  make  my  Apostles  like  the  Apostles. 

8.  The  party  of  the  demons  lo  !  it  is  spoil- 
ed ;  the  party  of  the  devils  endures  stripes  : 
though  there  be  none  that  lifts  the  rod 
openly,  the  demons  cry  out  with  pain  ; 
though  there  be  none  that  fetters  and  binds, 
the  spirits  hang  bound.  This  silent  judg- 
ment, which  is  calm  and  still,  and  works 
not  even  by  questioning,  the  one  power  that 
is  all  sufficing,  lo  !  it  dwells  in  the  bones  of 
this  second  Elisha. 

9.  He  gave  judgment  unto  His  Twelve, 
that  they  might  judge  the  tvi'elve  Tribes. 
And  if  so  be  that  they  are  to  judge  the  sons 
of  the  great  Abraham,  this  is  then  no  great 
matter,  that  they  shall  judge  demons  now. 
And  unless  they  make  the  crucifiers  fulfil  the 
judgment  that  is  to  be,  by  our  judgment  shall 


they  be  proved.  For  worse  than  we  did  they 
cry  out,  in  presence  of  the  Apostles  the 
judges  of  the  tribes. 

ID.  For  a  wolf  was  Saul  the  Apostle,  and 
on  the  blood  of  the  sheep  I  reared  him  ;  and 
he  waxed  strong  and  became  a  singular 
wolf  But  nigh  to  Damascus  suddenly,  the 
wolf  was  changed  into  a  sheep.  He  said 
that  the  Apostles,  are  to  judge  Angels;  for 
by  the  Angels  he  signified  the  priest  as  it  is 
written.  If  so  be  then  they  are  thus  power- 
ful, woe  to  the  demons  from  the  strokes  of 
their  bones  ! 

LII. 

Concerning  Satan  and    Death. 

I.  I  heard  Death  and  Satan,  as  they  dis- 
puted, which  was  the  more  powerful,  among 
men.  R.,  To  Thee  he  glory,  Son  of  the 
Shepherd  of  All,  Who  deliver edst  His  flock 
from  the  secret  wolves  that  devoured  it,  the 
Evil  One  and  Death  ! — 2.  Death  showed 
his  power,  that  he  conquers  all;  Satan 
showed  his  guile,  that  he  makes  all  to  sin. — \ 
3.  Death,  To  thee,  O  Evil  One,  none 
hearkens  save  he  that  wills  :  to  me  he  that 
wills  and  he  that  wills  not,  even  to  me  they 
come. — 4.  Satan,  Thine,  O  Death,  is  but 
the  force  of  tyranny  :  mine  are  snares  and, 
nets  of  subtlety. — 5.  D.,  Hear,  O  Evil  One, 
that  who  so  is  subtle  breaks  off  thy  yoke  : 
but  none  is  there  that  is  able  to  escape  my 
yoke. — 6.  S.,  Thou,  Death,  on  him  that  is 
sick  provest  thy  might  :  but  I  over  them 
that  are  whole,  am  exceeding  powerful. — 
7.  D.,  The  Evil  One  prevails  not  over  all 
those  that  revile  him  :  but  for  me  he  that  has 
cursed  me  and  he  that  curses  me,  come  into 
my  hands. — 8.  S.,  Thou,  Death,  from  God, 
hast  gotten  thy  might  :  I  alone  by  none  am 
I  helped,  when  I  lead  men  to  sin. — 9.  D., 
Thou,  O  Evil  One,  like  a  weakling  :  while 
like  a  king  I  exercise  my  dominion. — 10. 
S.,  Thou  art  a  fool,  O  Death,  not  to  know 
how  great  am  I  :  who  suffice  to  capture  free 
will,  the  sovereign  power. — 11.  D.,  Thou, 
O  Evil  One,  like  a  thief,  lo  !  thou  goest 
round  :    I  like  a  lion   break  in   pieces   and: 


NISIBENE  HYMNS. 


iO/ 


fear  not. — 12.  S.,  To  thee,  O  Death,  none 
does  service  or  worship  :  to  me  kings  do 
service  of  sacrifice  as  to  God. — 13.  D.,  On 
Death  there  are  man)'^  that  call,  as  on  a  kind 
Power :  on  thee,  O  Evil  One,  none  has 
called  or  calls. — 14.  S.,  Markest  thou  not 
this,  O  Death,  how  many  there  are  :  who  in 
sundry  fashions  call  on  me  and  make  obla- 
tion ? — 15.  Z>.,  Hated  is  thy  name,  O  Satan, 
nor  canst  thou  clear  it  :  thy  name  every  one 
curses,  hide  thy  reproach. — 16.  -5".,  Thine 
ear,  O  Death,  has  waxed  dull,  that  thou 
hearest  not  :  how  against  thee  all  men 
groan,  conceal  thyself. — 17.  D.,  My  face  is 
shown  to  the  world,  for  I  am  guileless  :  not 
like  thee  who  without  guile  canst  not  abide. 
— 18.  S.,  Thou  hast  not  in  aught  surpassed 
me  for  it  is  true  :  that  thou  art  hateful  as  I  to 
the  sons  of  men.  — 19.  D.,  Of  me  all  men  are 
afraid  as  of  a  lord  :  but  as  for  thee  they  hate 
thee  as  the  Evil  One. — 20.  S.,  For  thee,  O 
Death,  they  hate  thy  name,  and  also  thy 
work  :  my  name  they  hate  but  my  delights 
they  greatly  love. — 21.  Z>. ,  To  bitterness  of 
teeth  is  turned,  this  thy  sweetness  :  peni- 
tence of  soul  cleaves  ever  unto  thy  lusts. — 
22.  iS*. ,  Sheol  is  hated  because  in  her  is  no 
repentance  :  a  pit  that  swallows  and  closes 
on  all  movements. — 23.  Z>.,  Sheol  is  a 
gulf  wherein  whoso  falls  shall  rise  again  : 
sin  is  hated  because  it  cuts  off  the  hope  of 
man. — 24.  ^S". ,  Though  I  mislike  penitents, 
I  give  place  /or  repen/ance  :  thou  cuttest 
off  hope  from  the  sinner  who  dies  in  his  sin. 
— 25.  D.,  It  was  of  thee  that  at  first  his 
hope  was  cut  off :  for  he  whom  thou  hast 
not  caused  to  sin  dies  happily. — 26.  Blessed 
is  He  who  raised  against  each  other  those 
cursed  servants  :  that  we  might  see  them  as 
they  have  seen  us  and  mocked  at  us. — 27. 
This  that  we  have  seen  of  them  is  a  pledge, 
my  brethren  :  of  what  we  shall  see  of  them 
hereafter  when  we  rise  again. 

LHI. 

I.  Come,  let  us  hear  how  they  contend 
for  victory  :  the  guilty  ones  who  never  have 
conquered,  nor  will  conquer. — 2.  Death  said 


unto  the  Evil  One,  In  the  end  the  victory  is 
mine  :  for  Death  is  master  of  the  close,  as 
a  conqueror. — 3.  Satan,  This  were  to  be 
Death  indeed,  wert  thou  able  :  to  bring  to 
death  a  living  man,  by  means  of  lusts. — 4. 
Z>.,  Lo  !  I  who  behold  the  dead,  both  good 
and  bad  :  the  righteous  who  despise  thee, 
O  Evil  One,  me  they  despise  not. — 5.  S., 
This  dying  of  the  body,  is  sleep  for  a  time  : 
think  not,  O  Death,  that  thou  art  Death,  who 
art  as  a  shadow. — 6.  D.,  Thee,  O  Evil  One, 
the  just  have  conquered,  yea  will  conquer: 
but  these  that  have  conquered  thee,  lo  !  I 
conquer. — 7.  S.,  Even  this  that  thou  bring- 
est  to  death  the  just,  is  not  of  thyself:  be- 
cause of  Adam  whom  I  conquered,  they 
drink  this  cup. — 8.  D.,  Lo  !  Sheol  is  full  of 
the  men  of  Sodom,  and  the  Assyrians  :  and 
the  giants  who  were  in  the  flood,  who  is  like 
me} — 9.  S.,  These,  O  Death,  all  of  them, 
by  me  were  slain  :  I  am  he  that  caused 
them  to  sin,  so  that  they  perished. — 10.  D., 
Joseph  who  conquered  thee  I  conquered,  O 
Satan  :  in  the  chamber  he  conquered  thee 
but  I  conquered,  and  cast  him  into  the  tomb. 
— II.  S.,  Moses  who  conquered  thee,  O 
Death,  by  sprinkling  of  blood  :  he  conquered 
thee  in  Egypt,  but  at  the  rock,  who  con- 
quered him? — 12.  D.,  Elijah  who  feared 
thee  not,  O  Satan  :  fled  before  Jezebel's  face, 
because  he  feared  me. — 13.  S.,  Aaron  who 
withstood  thee,  O  Death,  with  smoke  of  in- 
cense :  to  him  I  gave  earrings  of  gold  :  and 
he  fashioned  a  calf. — 14-  D-,  Thou  wentest 
down  to  contend  with  Job,  and  he  conquered 
thee  and  came  up  :  but  I,  after  he  had  con- 
quered thee,  then  conquered  him. — 15.  S., 
David  who  by  his  sackcloth  stayed  that 
pestilence  :  him  on  the  house-top  I  con- 
quered, who  had  conquered  Goliath. — 16. 
D.,  Jehu  who  destroyed  the  house  of  Baal, 
the  temple  of  the  Evil  One  :  was  unable  to 
destroy  Sheol,  the  stronghold  of  my  realm. 
17,  S.,  Solomon  who  snatched  from  thy 
mouth,  a  child  by  his  judgment :  him  in  his 
old  age  I  made  a  builder  of  idol-altars.  — 18. 
D.,  Samuel  who  in  respect  o/"gold  scorned 
thee,  O  Satan  :  him  I  conquered,  the  con- 
queror,    who    conquered     bribes. — 19.    S., 


208 


EPHRAIM  SYRUS. 


Samson  who  in  respect  o/ihe  lion's  whelp, 
scorned  thee,  O  Death  :  through  Delilah, 
frail  vessel,  I  yoked  him  to  the  mill. — 20.  Z>. , 
Josiah  from  his  childhood  despised  thee, 
Evil  One  :  but  me  not  even  in  his  old  age, 
could  he  withstand. — 21.  S.,  Hezekiah  with- 
stood thee,  Death,  when  he  overcame  the 
bound  of  life :  I  misled  him  and  he  neglected 
the  miracle,  and  show'ed  his  treasures. — 22. 
Z>. ,  John  who  conquered  thee.  Evil  One, 
and  absolved  and  baptized  :  I  extinguished 
that  torch,  which  had  disclosed  thee. — 23. 
S.,  Simon  overcame  thee,  when  he  brought 
to  life  that  blessed  woman  :  in  a  woman  he 
overcame  thee  and  by  a  woman  I  overcame 
him  and  made  him  deny. — 24.  S.,  Apostles 
and  prophets  with  one  voice,  curse  thee,  O 
Death:  "Where  is  the  victory  of  Death, 
and  the  sting  of  Sheol.?" — 25.  Thy  Lord  in 
Sheol  thou  hast  shut  up,  O  cursed  servant  : 
God  hates  thee  and  also  man,  hold  then  thy 
peace. — 26.  6". ,  It  was  the  wall  of  Him  who 
gives  life  to  all,  that  shut  him  in  Sheol  :  it 
was  thou  that  called  Him  to  this,  when 
thou  madest  Adam  sin. — 27.  O  comrade  of 
Nabal  who  in  the  wilderness  reproached 
his  lord  :  abhorred  be  thy  mouth  which  said 
to  Him,  "  Fall  down  and  worship  me  !  " 


LIV. 

I.  Hear,  O  Freedom,  the  dispute  of  two 
servants  :  how  they  are  convicted  by  each 
other,  that  they  are  powerless. — 2.  R.,  To 
Thee  he  glory  by  Whose  humiliation  Adam- 
was  exalted  :  and  by  Whose  death  he  was  raised, 
and  regained  Eden  .' — 3.  If  then  the  Evil 
One  overcome  thee,  great  is  the  shame  : 
Death  his  comrade  has  convicted  him,  as 
being  weak. — 4.  And  if  again  Death  subdue 
thee,  lo  !  what  reproach  :  for  the  Evil  One 
his  comrade  derides  him,  as  but  a  shadow. 
— 5.  Their  dispute  is  for  thee  a  mirror, 
wherein  thou  mayest  see  :  that  they  both 
are  but  as  chaff,  before  thy  breath. — 6.  Yea 
and  Prophets  and  Apostles,  in  their  promises  : 
assure  thee  that  they  like  flowers,  shall  fade 
at  the  rising. — 7.    ^.,  Thou,  Death,    art   he 


whom  they  hate,  the  quick  and  dead  :  for 
every  combination  thou  dissolvest,  and  de- 
stroyest. — 8.  Z>.,  It  is  not  open  death  that 
kills,  O  Satan  :  thy  death  which  is  secret 
kills  the  sons  of  men. — 9.  S.,  My  name  is 
not  hateful  as  thine,  for  the  angel  :  showed 
himself  in  Satan's  likeness  to  Balaam  on 
the  way. — 10.  D.,  How  fit  is  this  thy  name, 
O  Satan  :  who  hast  erred  and  made  unwary 
Adarh  err,  from  the  way  ! — 11.  S.,  Wander 
not  like  one  ignorant,  and  lose  thy  cause  : 
dispute,  O  Death,  if  thou  are  competent,  for 
replying.  — 1 2.  D.  ,1  know  that  thou  art  wily, 
O  Satan  :  so  that  thou  out  of  sand  canst 
twist  a  snare. — 13.  S.,  Thy  disputmg^ 
Death,  is  ended  :  for  he  w^ho  is  worsted  : 
when  his  words  fail  and  are  ended,  begins 
to  rail. — 14.  D.,  Among  all  I  am  conqueror, 
and  by  thee  am  I  worsted }  Let  Adam  per- 
suade thee  whom  I  have  overcome,  O  Satan  ! 
— 15.  S.,  I  am  he  who  bound  Adam,  and 
cast  him  before  thee  :  the  mighty  man  whom 
my  wules  had  bound,  thou  didst  come  and 
subdue. — 16.  D.,  I  am  he  who  have  been 
crowned  anew,  with  a  diadem  in  the  world  : 
for  Adam,  chief  of  the  mighty,  I  hold  cap- 
tive in  Sheol. — 17.  S.,  I  killed  him  by  secret 
death,  even  Adam  when  he  sinned  :  thou, 
Death,  hast  slain  one  that  was  dead,  killed 
by  me. — 18.  D.,  In  thy  desire  to  conquer. 
Evil  One,  thou  hast  made  thyself  hated  :  for 
thou  art  Death  as  well  as  Satan,  and  this 
s^ews  a  little  thing  to  thee. — 19.  S.,  Thou 
hast  then  been  silenced.  Death,  as  a  weak- 
ling :  for  neither  in  words  nor  in  deeds,  hast 
thou  strength  to  stand. — 20.  Z>. ,  It  is  for 
thy  evil  thou  conquerest,  O  Evil  One,  if  thou 
discernest  :  thy  crown  is  wholly  of  shame, 
if  thou  perceivest. — 21.  I  shall  be  defeated 
and  thou  shalt  be  cursed,  O  Satan  :  it  is  well 
for  me  to  be  ignorant,  and  not  mischievous. 
— 22.  Blessed  be  the  Just  One  who  divided 
them,  though  they  were  quite  of  one  mind  : 
Blessed  be  the  Good  One  who  made  us  of 
one  mind,  when  we  were  divided. — 23.  I 
will  overcome  the  Evil  One  through  Thy 
forgiveness,  O  All-Merciful  :  and  I  shall 
overcome  death  through  Thy  Resurrection, 
O  All-Life-givcr  ! 


NISIBENE  HYMNS. 


209 


LV. 

I.   Lo  !  the  Evil  One  reproached  Death, 
and  was  in  turn  reproached  :  from  each  and  to 
each  and  against  each,  were  their  taunts. — 2. 
J^.,  To  Thee  be  glory.  Son  of  the  Lord  of  All, 
Who  diedstfor  all :  for  He  was  raised  to  give 
life  io  all,  in  the  day  of  His  Coming .' — 3.    6". , 
Jonah   who  conquered  thee,    and  returned 
back  from  Sheol,  became   my  advocate  in 
asking,  why  sinners  were  spared? — 4-   D., 
Slander  not,  O  Evil  One,  the  son  of  Amit- 
tai :  he  showed  a  face  of  anger,  that  they 
might  praise  thee  more. — 5.    S.,  Quite  pow- 
erless is  all  thy  persuasion,  O  tyrant  Death  : 
for  there  pleases  me   nothing,   of   all  thou 
hast  said. — 6.   D.,  For  when  was  the  word 
of  truth  pleasing  to  thee  ^     A  gulf  is  between 
thee  and  truthfulness,  O  lying  one. — 7.      I 
am  righteous  all  my  days,  with  nought  to 
repent  :   I  am  he  that  rescues  from  thee  the 
sons  of  men. — 8.    ^S". ,  Proclaim  thy  repent- 
ance, Death,  thou  art  well  come  :  lo  !  Saul 
also    among   the   prophets,   great    cause  of 
scorn. — 9.    If  thou.  Death,  be  justified,  then 
for  myself  :    I  cut  not  off  hope,   likewise, 
of  repentance. — 10.  D.,  No  idol  with  my  Lord 
have  I  made,  O  hater  of  thy  Lord  !  lo  !  thou 
by  dead  idols,  slayest   the  living. — 11.    S., 
That  thou.  Death,  art  half  of  me,  I  know,  and 
I  half  of  thee  :  if  half  of  me  repents,  it  re- 
pents, but  I  marvel. — 12.   D.,   Thy  partner 
am  I  in  share,  but  not  in  sin  :  mine  are  the 
slain    and   thine    the   slayers,    whom    thou 
madest  sin.  — 13.    S.,    My  craftiness  weeps 
for   itself,   when    I   dispute  with  thee  :   my 
wiles  mourn  over  me,  when  I  meet  thee. — 
14.   D.,  Workers   of  witchcraft    and   sooth- 
sayers, with  all  their  offences  :  the  fire  that 
thou  kindledst  in  the  world,  in  Sheol  I  have 
quenched. — 15.      S.,     Thou    penitent    who 
strainest  out  gnats,  and  swallowest  the  just : 
the  chaste  shall  rend  thee,    who  cry,  from 
within  thy  belly. — 16.   D.,  It  is  the  treasure- 
house  where  I  keep  all  the  righteous  :  their 
resurrection  threatens  ill  to  thee,  who  didst 
persecute  them. — 17.    ^S".,    The  greedy   one 
who  carries  all  creatures,  in  his  bowels  :  lo  ! 
he  casts  up  to  me  that  I  am  robbed,  of  my 
Vol.  XIII.  — 14 


possessions. — 18.  Z>. ,  Before  the  stroke  la- 
ment not,  for  it  has  not  yet  reached  thee  : 
the  day  will  come  when  thou  shalt  cry  out, 
and  I  shall  hear  and  rejoice. — 19.  The  fire 
will  come  that  shall  strip  off  thee  thy 
very  skin  :  as  by  the  potsherd  thou  didst 
strip  the  skin  of  Job. — 20.  D.,  The  savour  of 
sloth  begins,  as  if  to  hover  on  me  ;  it  is  then 
a  dream  that  I  ceased,  for  a  short  space. — 
21.  It  was  not  that  words  failed  me,  and 
therefore  I  was  silent :  it  is  for  the  time  I 
grieve,  that  has  passed  idly. — 22.  The  hurt 
done  by  thy  speech  is  very  great :  would  I 
had  not  heard  it !  For  my  whole  mind  is 
intent  upon  my  work. — 23.  This  human- 
kind that  is  lost,  was  undone  by  wander- 
ing thought  :  slothfulness,  with  negligence, 
brought  it  under  yoke. — 24.  The  madness 
of  desire  bid  for  wealth,  and  bought  it  :  con- 
tention with  boastfulness,  were  the  sureties. 
— 25.  With  persistence  for  strength,  I  wage 
my  war  :  and  if  I  neglect  but  a  little,  my 
sway  is  naught. — 26.  By  continual  drop- 
ping, I  clean  the  rocks  :  for  continual  drop- 
ping can  dissolve  even  a  mountain. — 27. 
Habit  even  over  nature,  becomes  master  :  it 
trains  and  leads  even  lions,  as  beasts  of  bur- 
den.— 28.  Habit,  repose,  and  increase,  with 
persistence  ;  by  these  is  freedom  conquered, 
though  stubborn  above  all. — 29.  If  its  will 
be  firmly  set,  it  breaks  the  fetters  ;  but  if  lax, 
a  fragile  net,  can  capture  it. — 30.  If  so  be 
that  Freedom  shouts,  we  are  scattered  :  but 
if  she  be  silent  we  gather  together,  to  mock 
at  her. — 31.  Let  us  cease  from  much  speak- 
injr,  lest  it  lead  to  much  sloth:  with  one  mind 
let  us  assail  the  wall,  and  lo  !  it  is  broken 
down. — 32.  S.,  Go  thou  and  see  to  dis- 
eases, and  I  to  snares  :  for  to  me  sins  and  to 
thee  pestilences,  are  great  solace. — 33.  And 
even  though  I  have  paused,  I  have  not 
paused  from  my  cares  :  for  my  will  at  no 
time  rests,  but  is  ready. 

LVI. 

I.  With  Freedom  is  thy  struggle,  O  Evil 
One  :  it  can  cast  on  thee  a  muzzle,  if  it  so 
please. — 2.   7?.,  To  Thee  be  glory  in  whose 


2IO 


EPHRAIM  SYRUS. 


victory  we  have  gained  strength  :  and  in 
whose  resurrection  we  defy  even  Death  it- 
self ! — 3.  Lo  !  again  these  two  exposed  each 
other,  how  weak  both  are  :  Death  reminded 
the  Evil  One  of  thy  mightiness  {O  Free- 
dom).— 4.  Thy  fire  is  in  thy  nest,  O  Death, 
and  thou  perceivest  not  :  the  fate  of  the  de- 
parted, to  thee  is  overthrow. — 5.  Lo  !  Death 
and  the  Evil  One  proclaim  thy  mightiness 
{0  Freedom)  :  yea,  the  Evil  One  calls  to 
mind  thy  faith. — 6.  If  then  these  that  were 
against  thee  are  on  thy  side  :  this  is  a  great 
thing  that  thy  persecutors  have  become  thy 
heralds. — 7.  D.,  I  confess,  O  Evil  One,  that 
as  usury  :  I  lay  up  the  King's  treasures,  till 
His  Coming. — 8,  S.,l,0  Death,  rather  deny 
that  this  belongs  to  God  :  this  treasure  of 
subtlety,  which  I  have  stored. — 9.  D.,  Thy 
coinage  is  fraudulent,  then,  O  Satan  :  that 
into  the  treasuries  of  God,  is  not  received. — 
10.  S.,  A  new  coinage  do  I  coin,  in  kingly 
wise  :  lo  !  my  merchantmen  bring  loss,  into 
the  world. — 11.  God  created  everything  out 
of  nothing  :  and  I  created  great  sin  out  of 
nothing — 12.  D.,  Closed  and  bound  be  thy 
mouth.  Evil  One,  who  art  thus  bold  :  to  set 
thyself,  lo  !  in  comparison  with  the  Creator. 
— 13.  S.,  To  me,  O  Death,  it  is  lawful  to 
dare  and  speak  :  thy  tongue,  even  thine,  is  a 
slave,  and  under  fear.  — 14.  D.,  A  gulf  is 
henceforth  between  us,  O  Satan  :  for  madly 
against  thy  Lord,  lo  !  thou  assailest. — 15.  S., 
Wherefore  doubtest  thou,  O  Death,  of  our 
concord?  Be  to  us  comrade  and  member: 
and  lo  !  we  reign.  — 16.  Come,  draw  we  our 
pair  of  swords,  against  mankind  :  I  secretly, 
thou  openly,  and  lo  !  we  end  them. — 17.  Sin 
and  Sheol  they  too  gave  counsel  to  those 
two  :  saying  "'If  ye  be  divided,  ye  are  un- 
done. " — 1 8.  See  the  waters  how  if  dispersed, 
they  run  low  :  but  if  gathered  they  gain 
strength,  and  thus  ye  likewise. — 19.  If  di- 
vided ye  perish,  as  the  feeble  :  but  yoked 
together  ye  reign,  as  the  mighty. — 20.  Love 
melts  down  many,  as  in  a  furnace  :  and 
makes  one  powerful  mass,  that  overcomes 
all. — 21.  In  it  are  wisdom  and  cunning,  and 
force  and  power  :  it  is  greater  far  than  an 
image  of  sixty  cubits. — 22.   Be  reconciled. 


let  us  assemble  and  go,  against  that  party  : 
which  if  it  be  at  one  can  never  be  defeated. 
— 23.  These  things  the  troublers  discoursed, 
and  gathered  and  came  :  Thy  day,  Lord,  will 
gather  them,  into  Gehenna. — 24.  Through 
Thy  mercy,  Lord,  will  I  worship  Thee, 
when  I  have  risen  :  at  Thy  trumpet  I  will 
praise  Thy  Son,  when  I  am  purged. 

LVII. 

I.  Listen,  my  brethren,  to  Death,  mock- 
ing the  Evil  One  :  that  caused  the  head  of 
our  race  to  sin,  and  its  mother. — 2.  R.,  To 
Thee  be  glory  that  by  Thy  humiliation,  Satan 
is  subdued  :  and  that  Thy  abasement  has  ex- 
alted Adam,  who  was  abased. — 3.  D.,  Thy 
great  nakedness  shall  be  seen,  by  the  sons 
of  Adam  ;  as  thou  mockedst  his  nakedness, 
when  thou  madest  him  sin. — 4.  Eve  will 
cease  from  that  serpent,  and  rail  at  thee  : 
for  thou,  O  Dragon,  wast  he  that  beguiled 
her  simpleness. — 5.  Abel  will  see  him,  even, 
Cain,  who  has  come  to  thee :  the  disciple  of  his 
wrath  will  blame  his  cursed  master. — 6.  S., 
Noah  who  conquered  the  flood,  as  it  were 
death  :  by  the  mouth  of  Ham  I  laughed  at, 
when  wine  overcame  him. — 7.  D.,  Noah 
was  not  harmed,  but  thy  garment,  where- 
with thou  clothedst  him  :  even  cursings,  he 
put  on,  and  became  a  slave. — 8.  S.,  Lot 
who  overcame  anger  which  is,  thy  likeness, 
Death  :  to  his  daughters  I  gave  such  coun- 
sels, as  were  pleasing  to  me. — 9.  D.,  And 
Lot's  wife  who  was  thy  vessel  hearkened, 
to  thy  counsel  :  may  half  of  thee  be  dried 
up,  as  thy  whole  vessel  was  dried  up  ! — 
ID.  Gehenna  be  overturned,  upon  thy  head  : 
as  thy  malice  overturned  Sodom,  its  dwell- 
ers ! — II.  Floods  of  fire  be  stirred  against 
thee,  in  the  resurrection  :  who  against  Moses 
and  Elijah,  didst  stir  the  people! — 12.  Let 
the  just  mock  thee  at  the  last,  and  Joseph 
rejoice  !  whose  brethren  mocked  him,  set 
on  by  thee ! — 1 3.  Let  vapour  of  smoke  come 
in,  and  choke  thy  senses  :  as  the  waters  of 
the  sea  choked,  the  senses  of  the  wicked  ! — 
14.  Let  chaste  women  also  mock  thee,  by 
whose  counsel :     the    dauirhters   of  Midian 


NISIBENE  HYMNS. 


211 


mocked,  the  foolish  people  ! — 15.  Flame  be 
kindled  on  thy  head,  for  Samson's  sake  :  for 
by  a  woman  thou  shavedst  his  locks,  that 
lion  of  strength  ! — 16.  S.,  Saul  whom  I  con- 
quered by  envy,  by  witchcraft  conquered 
thee  :  for  he  asked  for  and  brought  up 
Samuel,  out  of  his  grave. — 17.  D.,  Slander 
not  the  living  dead,  for  he  came  not  up  : 
thou  wast  he  that  came  up  in  the  phantom  : 
for  thou  wast  worthy. — 18.  Let  the  com- 
mandment hang  thee  over  the  flame,  thou 
Evil  One  !  for  by  thee  they  hanged  Absalom, 
upon  a  tree. — 19.  In  the  fire  mayst  thou  see 
thyself  humbled,  among  vile  women  !  for 
Solomon  by  thee  was  degraded,  among 
profane  women. — 20.  Justice  be  measured 
to  thee,  as  thou  didst  inflame  her !  even 
Jezebel  who  devoured  the  prophets,  thou 
kindledst  her. — 21.  In  fire  mayst  thou  justly 
burn,  who  madest  them  drunken  !  the  two 
whom  Elijah  burnt  up,  when  they  went  up 
and  assailed  htm. — 22.  On  thee  also  be  coals 
heaped !  may  he  see  and  rejoice  :  that 
Naboth  in  whom  thou  heapedst,  a  pile  of 
stones  ! — 23.  Be  thou  clad  in  scorn  in  the 
day  of  judgment,  before  all  beholders  !  who 
clothedst  Gehasi  in  a  leprosy,  by  means  of 
thy  theft.  —  24.  With  lightning  for  a  dart  be 
thou  pierced,  O  Satan  !  who  in  the  heart  of 
Josiah,  didst  fix  /hy  darts. — 25.  Sink  thou  in 
the  dregs  of  Gehenna,  O  Satan  !  who  didst 
sink  Jeremiah  in  the  mire  of  the  pit. — 
26.  Daniel  escaped  from  the  pit,  whither  thou 
didst  cast  him  :  may  he  have  comfort  in 
seeing  thee,  in  the  furnace  for  ever  ! — 27.  Be 
thy  wickedness  returned  on  thy  head.  Hater 
of  man  :  as  his  wickedness  was  returned  on 
the  head,  of  Haman  thy  fellow  ! — 28.  May 
the  King's  Bride  mock  thee,  as  did  Esther  : 
when  thou  beseechest  her  in  the  judgment- 
day,  to  plead  for  thee  ! — 29.  Fire  released 
the  righteous  ones,  whom  thou  hadst  bound  : 
a  mighty  bond  be  to  thee,  the  flame  of  fire  ! 
— 30.  Be  thou  torn  in  sunder,  and  may  the 
seven  brothers,  see  thy  defeat  :  the  sons  of 
Shemuni  who  by  thy  wolves,  were  torn  in 
sunder  l-^$i.  May  fire  triumph  over  thy 
pate,  as  thou  didst  mock  :  the  two  heads  of 
Nazarites,  sons  of  the  barren  ! — 32.   May  fire 


make  mock  of  thy  head,  for  mother  and 
daughter  :  triumphed  over  John's  head, 
when  thou  didst  madden  them  ! — 23-  Flame 
triumphed  over  thy  head,  O  Evil  One  :  for  on 
the  charges  thou  didst  triumph,  over  John's 
head  I 

LVIII. 

I.  Lo  !  Death  was  prompt  beforehand, 
to  mock  Satan  :  him  who  was  doomed  to 
become  a  mockery  at  the  last. — 2.  H., 
Glory  to  Thee  Who  hy  Thy  crucifixion,  didst 
conquer  the  Evil  One  :  and  hy  Thy  resurrec- 
tion gain  victory,  likewise  over  Death  I — 3.  And 
for  our  Lord's  sake  Death  spake  curses  on 
him  :  who  was  the  cause  of  His  shame,  and 
crucifixion. — 4.  D.,  The  fiery  pit  be  thy 
grave,  O  Satan  :  who  blasphemedst  the 
Voice  from  the  grave,  that  rent  the  graves  ! 
— 5.  My  Lord  I  know,  and  the  Son  of  my 
Lord,  O  thou  Satan  !  thou  hast  denied  thy 
Lord,  and  crucified  the  Son  of  thy  Lord. — 
6.  This  is  the  name  that  fits  thee,  "Slayer 
of  thy  Lord "  :  when  He  appears  Whom 
thou  slewest.  He  shall  slay  thee. — 7.  At 
thee  shall  every  one  shake  the  head,  for  by 
thee  the  chiefs  :  shook  their  heads  at  Him, 
the  Lord  of  life. — 8.  A  bruised  reed  under 
the  feet,  of  the  just  shalt  thou  be :  for 
through  thee  they  put  a  reed  in  His  hand. 
Who  upholds  all. — 9.  With  a  crown  of 
thorns  was  He  crowned,  to  signify :  that 
He  took  the  diadem  of  the  kingdom,  of  the 
house  of  David. — 10.  With  a  crown  of 
thorns  was  He  crowned,  the  King  of  kings  : 
but  He  took  the  diadem  of  the  kings,  of 
those  that  shamed  Him. — 11,  In  the  robes 
of  mockery  that  they  gave  him,  in  those  He 
mocked  them  :  for  He  took  the  raiment  of 
glory,  of  priests  and  kings. — 12.  To  vinegar 
is  thy  memory  akin,  O  thou  Satan  :  who 
didst  offer  vinegar  for  the  thirst,  of  the 
Fount  of  Life. — 13.  The  hand  shall  every 
man  lift  against  thee  who  strengthenedst 
the  hand  that  smote  Him  by  Whose  hand, 
all  creatures  stand. — 14.  He  was  smitten  by 
the  hand  and  He  cut  off  the  hand,  of 
Caiaphas  :  the  hand  of  the  priesthood  is  cut 
off,  in  the  cutting  off  of  the  unction. — 15.  On 


212 


EPHRAIM  SYRUS. 


the  pillar  again  they  stretched  Him,  as  for 
scourging  :  Him  Whose  pillar  went  before, 
to  ^«2'(/e  their  tribes. — 16.  The  pillar  on  the 
pillar,  He  was  scourged  :  He  removed  Him- 
self from   out  of  Zion,  and  its  fall  came. — 

17.  When  they  put  two  beams  together,  to 
form  the  Cross  :  He  broke  them,  even 
the   two  staves,    the  guardians    of  them. — 

18.  Ezekiel  put  together  the  sticks,  the  two 
in  one  :  in  the  two  beams  of  the  Cross, 
their  staves  have  ceased. — 19.  The  two 
sticks,  as  it  were  wings,  bore  the  people  ; 
lo !  his  two  staves  were  broken,  even  as 
his  wings. — 20.  The  bosom  and  wings  of 
the  Cross,  He  opened  in  mercy  :  its  pinions 
bowed  and  bore  the  nations,  to  go  to  Eden. 
— 21.  It  is  akin  to  the  Tree  of  Life,  and  unto 
the  son  of  its  stock  :  it  leads  its  beloved 
that  on  its  boughs,  they  may  feed  on  its 
fruits. — 22,  Go  howl  and  weep.  Evil  One, 
for  me  and  for  you  :  for  not  one  of  us  shall 
enter  the  "Garden  of  Life." — 23.  S.,  Now 
that  thou  hast  confessed  O  Death,  come  let 
me  tell  thee  :  that  all  this  discourse  of  thine, 
to  me  is  idle  talk. — 24,  I  will  go  and  watch 
the  snares,  which  I  have  set :  thou  too, 
Death,  fly  and  look  after,  all  that  are  sick. 
— 25.  Our  Lord  has  brought  both  to  nought, 
on  either  hand :  the  Evil  One  shall  be 
brought  to  nought  here,  and  Death  here- 
after there. 

LIX. 

I.  Lo !  Death  for  us  on  Satan,  inflicts 
vengeance  :  come  let  us  hear  his  shame  and 
rejoice,  for  he  rejoiced  in  our  shame. — 2. 
J?.,  To  Thee  he  glory  from  Thy  flock,  from 
Thee  :  are  subdued  both  Death  and  Satan, 
under  Thy  Feet! — 3.  D. ,  Evil  ones  shall 
be  hung  upright,  but  thou,  head  down- 
ward :  for,  reversely,  thou  crucifiedst, 
Simon  on  the  tree. — 4.  S.,  Touching  all  else 
I  am  silent.  Death,  for  my  time  wanes  : 
Simon  himself  conjured  me,  "Crucify  me 
thus." — 5.  Were  it  the  just  that  cursed  me,  I 
had  not  grieved  :  the  curse  of  Death  unto  me, 
is  worse  than  hell. — 6.  D.,  The  shame  of 
our  Lord  I  have  not  spoken  of,  it  is  too 
great  for   my  mouth  :  that  I  should  weigh 


and  compare  His  Passion,  with  Thy  torment. 
— 7.  Twelve  judgme7it  thrones  shall  He  set, 
for  His  Twelve  :  for  by  the  twelve  tribes 
thou,  even  thou,  shall  be  condemned. — 8.  A 
halter  unbought  shalt  thou  hang  thee,  O 
thou  Satan  :  as  that  Thy  disciple  hung  him, 
a  halter  for  a  price. — 9.  Haply  yon  hell  in 
mercy,  shall  be  emptied  :  and  thou  shalt 
dwell  there  alone,  with  Thy  ministers. — 10. 
Manifold  are  Thy  curses,  and  how  shall  I 
count  them  P  Lo  !  the  sum  of  all  thy  curses, 
is  on  thy  members. — 11.  The  evil  in  the  fire 
shall  stab  thee,  who  madest  them  evil  :  they 
shall  upbraid  thee  "wherefore,  broughtest 
thou  us  hither.?" — 12.  Sinners  shall  rail 
against  thee,  and  haply  their  threats  :  shall 
be  worse  to  thee  than  the  torment,  of  yonder 
hell. — 13.  These  shall  be  unto  thee  there,  all 
of  them  Satans  :  as  thou  hast  been  to  them 
here,  the  one  Satan. — 14.  The  Watchers 
shall  seize  and  hurl  thee  down,  calling  to 
mind  :  how  through  thee  men  hurled  their 
Lord,  from  the  height  to  the  depth. — 15.  All 
men  will  run  to  stone  thee,  not  forgetting 
that  through  thee  the  maddened  people  ran, 
to  stone  their  Maker. — 16.  On  thee,  Evil  One, 
from  all  mouths  shall  be,  the  spitting  of 
wrath  :  for  through  thee  they  spat  on  Him 
Whose  spittle,  gave  sight  to  the  blind. — 17. 
On  thee,  Evil  One,  from  all  tongues,  shall  be 
all  curses  :  forthrough  thee  men  blasphemed 
Him,  Who  opened  dumb  mouths. — 18. 
Blessed  is  He  Who  avenged  our  wrong, 
though  in  silence  :  and  stirred  up  Death 
against  the  Evil  One,  to  fall  upoii  him  ! — 
19.  Sound  we  Hosannas,  my  brethren,  as  c/?'ic/ 
Gideon  : '  who  when  he  sounded,  the  op- 
pressors, fell  on  one  another  ! 


LX. 

I.  O  what  amazement  befel  the  Evil  One, 
of  a  sudden,  my  brethren  :  when  the  smful 
woman  was  corrected,  and  gained  wisdom  ! 
— 2.  R.,  Glory  to  the  One  Who  alone,  con- 
quered the  Evil  One  :  and  to  Him  yea  Him  he 
also  confession,   Who  vanquished  Death  ■' — 3. 


1  Judg.  vii.  18-22. 


NISIBENE  HYMNS. 


213 


The  Evil  One  marvelled  '  'Where  ts  her  laugh- 
ter ?  where  her  perfumes  ?  where  her  danc- 
ing'   and    outward   ornament,    and   inward 
wickedness  ?'' — 4.  Instead  of  that  light  laugh- 
ter, she  is  given  up  to  tears  :  She  has  cut  off 
her  hair  to  wipe  the  dust,  off  the  feet  of  Jesus. 
— 5.  Naught  lasts  in  her  of  any  doctrine,  nor 
abides  in  her  :  from  our  instruction  she  has 
escaped   and  cast  away,    all  that   I    taught 
her. — 6.  She  has  denied  us  and  our  acquaint- 
ance, and  even  as  though  :    she  had  never 
seen  me  she  has  blotted  my  image,   out  of 
her   mind. — 7.  The  living  leaven    of  Jesus 
flew  to  her,  Jesus  was  silent :  but  she  made 
bold  to  press  and  enter,  though  none  called 
her. — 8,  She  forgot  our  love  of  many  years, 
and  in   the  twinkling  of  an   eye  :  from   be- 
tween me  and  her  she  removed  t'/,  and  set 
Death    there. — 9.    For    instead   of    laugliter 
weeping  delights  her,  and  instead  of  paint  : 
a  shower  of  tears,  and  instead  of  ornament, 
a  sad  countenance. — 10.   Zaccheus  I   made 
chief  of  extortioners,  and  her  I  made  :  chief 
of    wantons  ;  my    two    wings,    Jesus    has 
broken.  — 11.  If  so  be  Zaccheus  becomes  his 
disciple,    and    if  so    be    she  :  becomes   his 
hearer,  henceforth  they  fetter,  my  craftiness. 
— 12.  Carved  images  henceforth  are  a  mock- 
ery and   the   carvers  :  a    derision,    and   the 
worshippers    a    laughing-stock. — 13.   I  shut 
mens  eyes  that  they  might  not  perceive,  that 
they  are  carved  images:  Jesus  opens  their 
eyes  to  see  that  they  are  the  works  of  mens 
hands. — 14.  If  Jesus  has  chosen  for  Himself 
preachers,  then  our  preaching  :  whereof  the 
whole  world  is  full,  is  put  to  silence. — 15.  For 
lo  !  the  Chaldeans  with  the  soothsayers,  and 
lo  !  the  wizards  :  with  the  diviners  they  are 
smitten  and  the  priests,  with  all  evil  ones  ! — 
16.  Ye  priests  are  ended  and  have  given  up 
the  Ghost  from  henceforth,  depart  ye  divin- 
ers !    become    husbandmen,   the  Chaldeans 
likewise,  shall  close  their  books. — 17.  If  the 
Hebrews  have  become   His  disciples,   who 
by  all  miracles  :   were  not  subdued,  who  of 
the  nations,  shall  not  obey  him.? — 18.  If  he 
begins  to  set  straight  the  reverse,  He  brings 
to  naught  our  speech  :  henceforth   He  will 
not  hesitate  against  us.  He  who  rebukes  all 


men. — 19.  In  that  I  was  worshipped  in  all 
temples,  our  disgrace  is  greater  :  than  our 
honour  was,  for  all  men  spit,  upon  our  altars. 
— 20.  Flesh  of  sacrifice  becomes  abhorred, 
into  fragments  :  idols  are  broken,  and  carven 
images  burn,  under  their  pots. — 21.  All  our 
work  becomes  a  laughing-stock,  and  a  ruin  : 
all  that  we  have  built,  and  a  mockery,  all 
that  we  have  taught. — 22.  The  secret  mys- 
teries that  I  taught  them,  laboriously  :  are 
about  to  be  spread  abroad,  on  the  housetops. 
— 23.  Of  the  Egyptians  I  was  more  proud, 
than  of  any  nation  :  for  they  used  to  wor- 
ship even,  the  onions  and  garlic. — 24.  Lo  ! 
I  fear  lest  even  here,  where  delusion  was  so 
great :  truth  shall  prevail  that  there  exceed- 
ingly, Jesus  may  reign. — 25.  And  if  when 
He  was  an  infant,  and  fled  and  went  down, 
Egypt  marvelled :  yea  lulled  him — this 
strangler  of  babes,  loved  their  Babe. — 26. 
Was  it  a  pledge  He  went  down  to  give  her, 
as  a  betrother  :  giving  assurance  that  when 
of  full  age.  He  will  also  take  her  to  wife  P — 
27.  Pharaoh  cannot  set  h\sioo\.  firm,  for  this 
is  no  stammerer:  that  he  should  deceive 
Him,  and  no  bondman,  that  he  should  lie 
unto  Him. — 28.  Moses  s;noteandthe  Egyp- 
tians rebelled,  and  he  chastised  the  people  : 
and  the  Hebrews  rebelled — Jesus  is  smitten, 
and  gives  life  to  all. — 29.  This  is  hard  to 
understand  that  not  by  force;  lays  He  His 
yoke  :  on  the  rebellious  :  He  was  rebuked, 
and  He  instructs  others. — 30.  The  spittle  of 
His  mouth,  wiped  off  and  took  away,  the 
shame  of  Adam  :  by  the  smiting  of  His 
cheeks.  He  rooted  out  our  wrathfulness, 
from  His  disciples. — 31.  By  the  nails  which 
he  received.  He  made  me  to  suffer.  I  re- 
joiced when  I  crucified  Him  :  and  I  knew 
not  that  He  was  crucifying  me,  in  His  cru- 
cifixion. 

LXI. 

I.  In  wisdom  let  us  hearken  to  Death,  O 
my  beloved  :  how  he  accuses  us  for  our 
weeping,  and  for  our  mourning. — 2.  R.,  To 
thee  be  praise  Who  cameth  down,  to  follow 
Adam :  and  foundest  Adam  and  also  in  hitn, 
the  children  of  Adam. — 3.   And  rightly  per- 


214 


EPHRAIM  SYRUS. 


haps  he  says,  ' '  Ye  slay  :  without  mercy  and 
lo  !  ye  weep,  as  though  merciful." — 4.  Ye 
have  made  me  as  a  cruel  one,0  ye  murderers: 
for  ye  slay  one  another,  without  my  help  ! 
— 5.  While  Death  was  6z^/ desiring  to  come, 
the  sword  came  before  him  :  let  us  see  then 
against  whom  cries  out,  the  blood  of  the 
slain.  — 6.  Against  you  cry  out  the  strangled, 
who  were  suffocated  :  for  it  shames  me  of 
the  rope,  of  their  strangulations. — 7.  They 
take  away  from  me  even  my  rest,  for  with- 
out me  :  how  could  the  strangled  and  the 
slain,  enter  Sheol .? — 8.  Lo  !  your  infants  are 
cast  out,  as  those  in  Egypt :  your  sons 
have  ye  sacrificed  to  demons,  O  demoniacs  ! 
— 9.  While  Death  was  Z>«/ desiring  to  taste, 
of  your  corpses  :  Cain  refreshed  me  before- 
hand, with  blood  of  man. — 10.  While  I  was 
but  desiring  to  wait  patiently,  till  Adam 
should  die  :  before  I  had  power  ye  gave 
me  power,  over  your  bodies. — 11.  Cain 
with  his  sword  overthrew,  the  gate  of 
Sheol  :  for  it  was  closed  and  before  the 
time,  he  first  opened  it. — 12.  He  by  tread- 
ing made  the  way  of  Sheol,  without  my  help  : 
for  in  the  way  ye  have  trodden  out  for  me, 
lo  !  I  walk  therein. — 13.  Nine  hundred  years 
I  sat  and  waited,  for  Adam  to  die  :  but 
Cain  not  even  a  day,  endured  his  brother. 
— 14.  Robbers  upon  the  highways,  are  worse 
than  I  :  I  am  slumbering  while  they,  are 
watching  to  slay. — 15.  Lo  !  your  slaugh- 
tered in  the  graves,  and  your  murdered  in 
your  ways  ;  and  your  strangled  upon  your 
stakes  ! — 16.  "  If  I  rebelled  against  my  lord, 
yea  and  slew  him  :  who  was  he  that  slew 
these  here,"  said  Jehu. — 17.  And  if  I  Death 
have  taken,  your  departed  :  the  strangled, 
the  slain,  and  the  slaughtered,  who  was  it 
slew  them.'' — 18.  Ye  are  Satan  to  each 
other,  and  the  Evil  One  is  abhorred  :  ye 
are  pestilence  to  each  other,  and  Death  is 
blamed  ! — 19.  Your  own  will  to  you  is 
Satan,  yea  and  a  murderer  :  but  of  Death 
and  of  Satan,  all  men  complain. — 20.  Poison 
of  Death  ye  give  also  to  drink,  each  to 
other:  lo  !  how  many  Deaths  have  ye,  be- 
side me. — 21.  Wiles,  stratagems,  yea  and 
snares,     sword    and     poison  :    how    many 


Deaths  from  you  and  in  you,  lo  !  are  there 
born. — 22.  The  judge  in  the  judgment-hall, 
is  a  second  Death  :  he  slays  for  secret 
reward,  but  I  for  naught. — 23.  I  have  seen 
bribery  and  marvelled  at  it,  that  ran  and 
outran  me:  how  many  slain  does  bribery, 
slay,  and  none  perceives  ! — 24.  I  am 
ashamed  that  so  unskilfully,  I  conduct  my- 
self: if  I  take  even  one  corpse,  all  men  per- 
ceive it. — 25.  In  the  houses  weeping  and  in 
the  streets,  also  wailing  :  and  even  unto  the 
gates  of  Sheol,  they  groan  over  me. — 26. 
Groan  over  yourselves  that  ye  are  thus 
hateful,  and  ye  hate  me  :  Sheol  henceforth 
shall  groan  over  you,  O  murderers  ! — 27. 
With  torture,  scourging  and  fire,  yea  with 
stoning  :  ye  put  to  death  the  sons  of  men, 
and  ye  are  proud  ! — 28.  I  am  more  modest 
than  you  and  merciful,  also  reverent  :  for 
with  reverence  I  bear  away,  your  departed. 
— 29.  On  the  bed  I  deal  gently,  with  him 
that  is  sick  :  and  quietly  I  lay  him  to  sleep, 
for  hut  a  while. 

LXIL 

I.  Lo  !  Death,  the  King  of  silence,  com- 
plains, my  brethren  :  that  we  have  filled  his 
abode  with  the  wailing,  of  Hope  cut  off. — 
2.  R.  To  Him  he  great  praise  Who  coinest 
down,  to  us  here  below  :  a?id  suffered  and 
rose  again  and  in  His  Body,  raises  our  bodies  ! 
— 3.  While  we  weep  like  madmen,  at  the 
gates  of  Sheol  :  hearken  what  Death  says, 
reproaching  us. — 4.  It  shames  me,  says 
Death,  that  ye,  have  overcome  me  :  the 
half  of  Sheol  suffices  not,  to  contain  your 
slain. — 5.  For  alien  corpses  together,  lie 
heaped  in  Sheol  :  there  are  two  divisions 
there,  the  dead,  the  slain. — 6.  Whereas  I 
should  complain  that  ye  have  wronged  me, 
lo  !  ye  are  weeping  :  ye  have  burst  the  gate 
of  Sheol,  and  done  me  hurt. — 7.  For  ye  are 
like  unto  an  infant,  which  while  yet  weep- 
ing :  laughs  again  as  ye  also,  over  your 
dead. — 8.  For  there  is  no  discretion  in  your 
mourning,  and  no  understanding  :  in  your 
laughter — for  to  me  ye  seem  like,  to  a 
weaned  babe. — 9.  One  hour  weeping  and 
wailing,  and  after  a  little  :  both  jesting  and 


NISIBENE  HYMNS. 


215 


wantonness,  as  of  children.  — 10.  For  ye  are 
unable  to  become,  perfect  men  :  that  weep 
not  yea  and  laugh  not,  as  the  discreet. — 
II.  Touching  your  books  we  are  grieved, 
that  they  have  toiled  over  them  :  who  should 
read  them  unto  you,  even  the  divine  Scrip- 
tures.— 12.  The  readers  are  crying  aloud, 
for  ye  are  deaf :  this  their  crying  proves 
concerning  you,  that  ye  are  as  stocks. — 
13.  For  since  the  reader  and  the  interpreter, 
are  crying  aloud:  your  ears  therefore  are 
heavy,  or  else  your  hearts. — 14.  For  if  there 
were  with  you  an  ear,  open  to  persuasion  :  it 
were  meet  to  hear  little,  and  to  do  much. — 
15.  But  because  its  hearing  is  closed,  whoso 
knocks  at  it :  the  voice  returns  back  to  him, 
who  sent  it  forth. — 16.  There  is  no  crying 
with  me  of  mine,  I  am  not  deaf:  none  that 
reads  or  interprets /or  me,  I  am  not  dull. — 
17.  The  breath  that  is  from  Him  commands 
me,  sons  the  God  of  truth  :  and  with  the 
command  there  follows,  also  the  fulfilment. 
— 18.  With  me  is  no  holding  back,  no  turn- 
ings aside  :  I  wot  no  arrow  even,  could  out- 
strip me. — 19.  But  your  voices  are  scorned 
by  me,  when  ye  are  weeping :  over  the 
graves  of  your  departed,  in  the  cutting  off  of 
hope. — 20.  Were  it  possible  or  permitted, 
when  ye  are  weeping  :  I  would  go  forth  and 
tell  you,  to  your  faces. — 21.  "I  am  en- 
deavouring to  give,  an  account  of  the  death  : 
and  your  voices  disturb  me,  that  I  err  in  my 
count. " — 22.  Ye  nations,  let  not  your  under- 
standing, become  childish:  like  that  nation 
whose  intelligence,  was  never  great. — 23.  In 
which  prudence  bestows  not  itself,  as  in  a 
fool :  for  its  thoughts  are  darkness,  without 
discernment. — 24.  For  your  infants  and  your 
sons,  in  the  resurrection  :  they  shall  be  fore- 
most to  come  forth,  as  the  first  fruits. — 
25.  Then  after  them  shall  come  the  just,  as 
victorious  :  last  shall  come  forth  the  sinner, 
as  put  to  shame. — 26.  For  although  in  the 
twinkling  of  an  eye,  theybe  quickened  :  yet 
is  it  in  order  that  their  ranks,  come  forth 
from  Sheol. — 27.  Prophets  come  forth  and 
Apostles,  and  holy  Fathers  :  following  them 
in  due  array,  according  to  command. — 
28.    Lo  !  that  which  now  is  sown,  in  random 


mixture  :  is  yielded  back  in  great  order,  as 
garden-herbs. — 29.  For  though  one  in  the 
sowing,  should  mix  all  seeds  :  that  which  is 
earlier  than  its  fellow,  prevents  its  fellow. — 
30.  And  not  as  their  going  down  was  con- 
fused, so  disordered  shall  be  :  their  coming 
up  from  the  earth,  for  its  order  is  fixed. 
— 31.  Lo  !  I  have  been  against  myself,  in 
what  I  have  said  :  for  secret  things  which 
ye  comprehended  not,  from  me  ye  have 
learned. — 32.  Instead  of  the  tears  that  profit 
not,  which  are  at  the  tomb  :  pour  them 
forth  in  your  prayer,  in  the  midst  of  the 
Church. — 33.  For  to  the  dead  there  is  profit 
in  these,  and  likewise  to  the  living  :  weep 
not  with  a  weeping  that  afflicts,  both  dead 
and  living  ! 

LXIII. 

I.  Who  shall  weigh  the  recompense  of 
Abraham }  whom  I  marvelled  at  when  he 
bound,  his  only  son. — 2.  R.,  To  thee  he  glory , 
Voice  that  hringest  to  life  the  dead  in  Sheol: 
and  they  have  come  up  as  preachers,  0/  His 
Son  Who  quickens  all! — 3.  At  tiuit  time  I 
came  forth  in  haste,  to  see  the  marvel  :  how 
that  his  knife  was  drawn  out,  against  his 
beloved, — 4-  I  gathered  my  manifold  mem- 
ories, from  all  quarters:  and  I  collected  my 
spirit  to  marvel,  at  that  illustrious  one. — 
5.  How  therefore  can  ye  read,  that  great 
story  .-*  ye  have  despised  the  reading  of  it,  in 
your  very  ears.  —  6.  The  sword  of  Jephthah 
rebukes,  him  that  laments  :  his  daughter 
was  to  him  a  mirror  of  life  from  the  dead. — 
7.  She  gave  herself  for  her  father,  so  com- 
mend ye:  your  life  to  the  Father  of  all,  in  tlie 
hope  of  jj^owr  end. — 8.  In  the  womb  then  did 
ye  not  make  trial,  of  a  mystery  of  Sheol.? 
yet  in  Sheol  ye  had  more  rest,  than  in  the 
womb. — 9.  It  is  stubborn  in  you  to  stand  up 
against,  my  mighty  will  :  for  lo  !  to  succour 
tliem  I  take  away,  your  departed. — 10.  By 
the  king  of  Moab  who  slew,  his  son  with  his 
hands  :  he  is  put  to  shame  who  laments,  for 
the  departed  one.  — 11.  He  was  a  profane 
man,  lo  !  according,  to  what  you  read  :  but 
ye  are  doctors  and  teachers,  as  ye  suppose. 
— 12.     He  endured,   but  ye    are  furious,   in 


2l6 


EPHRAIM  SYRUS. 


your  mourning  :  against  the  will  of  the 
Lord  of  all,  while  ye  are  weeping. — 13.  I 
fear  however  to  let  pass,  the  story  of  Job  : 
through  this  feeble  mouth  of  mine,  for  I 
am  unworthy. — 14-  So  in  like  manner  I 
turn  aside,  from  mention  of  their  bones  : 
though  I  praise  Him  who  granted,  that 
they  should  come  to  me. — 15.  Dishonournot 
your  members,  by  your  sins  :  for  in  Sheol 
the  bones  are  despised,  of  evildoers. — 
16.  Whenever  I  see  the  body  of  one  of  the 
evil  :  I  trample  on  it  and  curse,  even  his 
memory. — 17.  But  wherever  I  see  a  bone, 
of  one  of  the  just ;  I  set  it  apart  and  honour 
it,  aiid  do  it  worship. — 18.  Ye  feeble  ones 
understand  not,  all  my  ordinances  :  with 
you  orders  are  confused,  for  ye  are  blind. — 
19.  It  is  Moses  alone  that  I  know,  to  have 
honoured  like  me  :  the  bones  of  that  Joseph 
whom  I  magnify. — 20.  But  Moses  did  such 
honour,  to  one  pure  body  :  but  I  to  the 
body  and  the  bones,  of  all  the  righteous. 
— 21.  Brightly  shine  the  bones  of  Prophets, 
and  of  Apostles  :  a  lamp  to  me  in  darkness, 
are  all  the  righteous. — 22.  I  worship  Him 
Who  lightens  for  me,  the  darkness  of  Sheol : 
the  splendour  of  Moses  who  was  so  great, 
was  as  the  sun  to  me. 


LXIV. 

I.  O  feeble  ones,  why  weep  ye,  over  your 
dead  :  who  in  death  are  at  rest  from  sor- 
rows and  sins  .? — 2.  R.,  Glory  to  Him  Who 
endured  all,  for  the  sake  0/  all  men  :  yea 
tasted  death  for  the  sake  of  all,  to  bring  all  to 
life  — 3.  I  reveal  unto  you,  that  even  Satan, 
though  much  content  :  at  your  weeping,  yet 
laughs  much,  at  your  mourning. — 4.  In 
mockery  he  winks  at  me  and  nods  to  me,  as 
a  jester:  "Come  let  us  laugh  at  sinners, 
for  lo  !  they  are  mad. " — 5.  Truly  they  have 
given  up  remembrance  of  that  fire,  which 
I  have  hidden  for  them  :  and  lo  !  the  fools 
are  drunken  with  weeping,  for  their  de- 
parted.— 6.  Instead  of  weeping  as  though, 
without  provision  :  I  had  plundered  and 
sent  forth  their  dead,  lo  !  they  are  mad. — 
7.  The  souls  of  the  evil  are  to  be  afflicted, 


till  the  judgment  day  :  and  these  weep  over 
the  graves,  like  to  madmen. — 8.  They  care 
not  for  their  own  sins,  that  haply  to-morrow  : 
they  must  go  in  shame  of  face,  to  join  their 
dead. — 9.  And  thus  shall  all  be  put  to  shame 
alike,  family  by  family:  in  Sheol  the  wretches 
shall  repent  without  avail. — 10.  Leave  the 
drunken  and  the  madman,  vmtil  that  day  : 
wherein  each  shall  shake  off  his  wine 
wherewith  he  was  maddened. — 11.  I  will  go 
to  gather  them,  like  children  :  that  they  may 
play  the  wanton  and  the  madman,  until 
they  perish. — 12.  Lo  !  1  have  revealed  to 
you  the  mystery,  the  secret  of  my  comrade  : 
go  forth  therefore,  depart,  amend,  in  repent- 
ance.— 13.  Leave  me,  I  too  will  depart,  I 
will  see  to  my  affairs  :  that  with  open  face 
I  may  give  my  account  to  my  Lord. — 14.  I 
know  that  the  wind  as  it  blew,  has  borne 
away  my  words  :  for  ye  are  the  same  whom 

1,  ofttimes  have  proved. — 15.  I  remember 
Jeremiah  how  he,  compared  boldness  :  to 
the  Indian  who  changes  not  A/s  s^/«,  though 
it  is  of  freedom. — 16.  For  this  too  belongs 
to  it,  even  to  freedom  :  that  it  binds  itself 
by  the  will,  as  though  by  nature. — 17.  For 
so  powerful  is  the  will,  in  them  that  are  free  : 
that  it  may  be  likened  to  nature,  through  its 
workings.* 

LXV. 

I.  Man,  O  Death,  despise  thou  it  not,  that 
image  of  Adam  :  which  like  a  seed  is  com- 
mitted  to    earth,     till     the    Resurrection. — 

2.  R.  To  thee  he  glory  Who  didst  descend  and 
plunge,  after  Adam  :  and  draw  him  out  from 
the  depths  of  Sheol,  and  britig  him  into  Eden  f 
— 3.  Death,  I  marvel  at  this  seed,  and  at  your 
words  :  for  lo  !  after  five  thousand  years,  it 
springs  not  yet. — 4.  M.,  Its  present  state 
passes  away,  as  winter  does  :  and  as  a  hand- 
•ful  of  corti  it  comes  in  the  resurrection,  to 
the  garner  of  life. — 5.  D.,  That  there  is 
vintage-time,  lo  !  I  know,  but  I  have  not 
seen  :  the  dead  at  any  time  sown,  or  yet 
reaped. — 6.   M.,  There  is  coming  a  reaping, 


2  I.e.  though  boldness  is  matter  of  free  will,  it  be- 
comes a  second  nature. 


NISIBENE  HYMNS. 


217 


0  Death,  that  will  leave  thee  bare :  and  the 
Watchers  shall  go  forth  as  reapers,  and 
make  thee  desolate. — 7.  D.,  When  did  I 
become  husbandman,  instead  of  vine- 
dresser.-* who  has  turned  Sheol  the  wine- 
press, into  a  tilled  field .? — 8.  M.,  Does  not 
the  seed  then  teach  thee,  which  decays  and 
dies  :  and  is  cut  off  from  hope,  yet  from  the 
rain,  recovers  hope? — 9.  D.,  A  dream  have 
ye  seen  ye  feeble  ones,  of  life  from  the  dead  : 
for  in  waking  time  the  resurrection,  ye  do 
not  see. — 10.  M.,  Thy  drowsiness  hinders 
thee,  that  thou  seest  not :  the  multitudes  of 
mysteries  which  cry  aloud,  of  the  resurrec- 
tion.—  II.  D.,  I  know  that  seeds  come  to 
life,  but  I  have  not  seen  :  bones  that  grew 
in  Sheol,  and  sprang  and  came  up. — 12.  M., 
All  thy  discourse  is  like  thyself,  for  lo  ! 
Ezekiel  :  has  taught  thee  how  in  the  valley, 
the  dead  come  to  life. — 13.   D.,  Trees  have 

1  seen   how  in   summer,  they  put  on   their 
garments  :  but    bones    in    their  nakedness, 
are  cast  into  Sheol. — 14.   M.,  Moses  broke 
by  his  splendour,    thy  heart,  O  Death  :  the 
son  of  Adam  has  regained  and  put  on,   the 
glory  of  Adam. — 15.   D.,  Our  law  in  Sheol 
is  this,  to  keep  silence  :  for  you  are  words 
and  for  me  deeds,  O   feeble   ones. — 16.  M., 
How  are   the  aged  passed  over  if  thou  be 
vinedresser .?     He  Who  hindered  thee  from 
taking  their   lives,    the   same  quickens    all. 
17. — The  babe  in  the  womb  confutes  thee, 
which   is  as  buried    there :    to  me    it    pro- 
claims life  from  the  dead,  but  to  thee  de- 
spoiling.— 18.   The  despised  flower  despises 
thee,  for  it  is  shut  up  and  passed  over  :  yet 
though   lost   it    is    not    lost,    but   blossoms 
again. — 19.   The    chick   cries    out    from  the 
-ZZy  wherein   it   is   buried :  and   the  graves 
ire  rent   by  a  Voice,   and  the  body  arises. 
20.    For  a  body  too  is   the  chick,   that  is  in 
he  Q^^  :  lo  !  its  body  to  our  body  proclaims, 
he    life    from    the     dead. — 21,    With    the 
ocust  thy  plea  is   overthrown,  and  ended, 
3  Death  :  for  in  coming  forth  from  the  dust 
t  teaches,  the  life  from  the  dead. — 22.  D.,  I 
lad  been  content  if  already,  the  resurrection 
lad  been  :  for  the  day  of  resurrection  had 
listurbed    me  less,  than  your  judgments. — 


23.  Merciful  is  the  Son  of  the  Highest,  yea 
good  and  just :  and  will  not  harshly  avenge 
on  me,  the  death  of  Adam. — 24.  Have  ye 
then  no  understanding,  to  perceive  this  : 
that  your  father  laid  on  you,  this  retribution  } 

LXVI. 

I.  Hold  your  p,eace,  O  mortals  (said 
Death),  a  little  while  :  and  be  like  me  who 
am  so  silent,  in  the  midst  of  Sheol. — 2.  R., 
To  Thee  he  glory ,  Watcher,  that  didst  come 
down,  after  them  that  slept :  and  utter  the 
voice  from  the  Tree,  and  waken  them  I — 3.  Ye 
are  grieving,  yea,  weeping,  for  him  that 
has  gone  :  as  though  he  came  to  grind  for 
me,  the  mill  in  Sheol. — 4.  Great  is  the  peace 
I  give,  unto  the  wearied  :  I  wax  not  weary 
as  you,  nor  weary  them. — 5.  I  hear  all 
manner  of  curses,  from  thankless  men  :  the 
sons  of  Adam  are  like  Adam,  who  was 
thankless  to  his  Lord. — 6.  Contrary  one  to 
the  other  are  your  voices,  and  your  doings  : 
with  your  voices  ye  weep  and  in  your  do- 
ings, ye  fight  daily. — 7.  I  heard  weeping 
and  I  thought  to  myself,  that  none  labours  : 
I  saw  toiling  and  I  thought  to  myself,  that 
no  man  dies. — 8,  The  struggles  of  man 
made  me  think,  that  he  is  not  mortal  :  his 
great  weeping  made  me  think,  that  to-mor- 
row he  is  not. — 9.  Hear  and  let  me  be  your 
counsellor,  if  ye  be  willing  :  for  these  two, 
these  burdens,  are  very  bitter. — 10.  Cease  a 
little  while  from  this  toil,  and  from  this 
weeping  :  toil  ye  and  weep  as  mortals,  who 
to-morrow  vanish. — 11.  Ye  are  frantic  with 
weeping,  for  your  departed  :  and  ye  struggle 
in  toiling,  for  your  possessions. — 12.  It  is 
well  with  the  infants  that  die,  and  blessed 
are  they  :  for  they  are  freed  from  the  misery, 
whereunto  ye  are  cast. — 13.  Suffer  me  to  go 
to  Sheol,  and  there  to  say  :  "  Happy  are  ye 
silent  dead,  how  tranquil  are  ye  !  " — 14.  Hear 
the  conclusion  of  our  own  words,  If  there  be 
a  resurrection  :  weep  not  ye,  neither  labour 
as  though  strangers. — 15.  Ye  struggle  as 
one  who  was  to  live,  here  forever  :  and  ye 
weep  as  one  who  never,  should  rise  again. 
— 16.   Hear  my  words,  if  there  be  with  you 


2l8 


EPHRAIM  SYRUS. 


place  for  hearing :  and  prepare  you  pro- 
vision that  when  I  call  ye  may  answer. — 
17.  For  I  hearken  even  I,  to  Him  that  calls 
me  :  and  will  restore  your  bodies,  with  your 
treasures. — 18.  Let  there  be  peace  between 
us,  until  that  day  :  and  when  ye  come  forth 
I  will  cry  and  say,  "  Depart  in  peace  !  " — 
19.  Come  ye,  you  and  I  even  now,  shall 
give  glory  :  to  Him  that  brings  to  death  and 
to  life,  that  He  may  give  aid. — 20.  Praise 
from  us  all  be  to  thee,  O  Lord,  the  living 
Sacrifice !  Who  by  the  sacrifice  of  Thy 
Body  hast  given  life  to  quick  and  dead. — 
21.  Praise  to  Him  Who  clothed  Himself  in 
our  body,  and  died  and  rose  again  :  He 
died  in  us  and  we  live  in  Him,  blessed  be 
He  Who  sent  Him  ! 

LXVH. 

I.  Come  ye,  let  us  hear  how  Death  con- 
victs the  People  :  that  harsher  than  Death 
was  their  sword,  against  the  just. — 2.  R., 
To  Tliee  he  glory,  Who  by  Thy  sacrifice,  hast 
redeemed  our  disgrace  :  and  Whose  death 
was  instead  of  all  deaths,  that  Thou  mights t 
raise  all ! — 3.  It  was  not  Death  indeed  that 
crucified  Jesus,  hui  it  was  \\\e  People:  how 
hateful  then  the  People,  that  are  yet  more 
hateful  than  I  I — 4.  Lito  the  pit  they  cast 
Jeremiah,  the  miry  pit :  but  I  in  Sheol  al- 
lotted, honour  to  his  bones. — 5.  Naboth  they 
bruised  to  death  with  stones,  as  though  he 
were  a  dog :  how  good  am  I  who  have 
never  stoned,  even  a  dog  ! — 6.  The  Hebrew 
women  in  famine,  ate  their  children  :  Sheol 
is  good  who  delivers  and  gives  them  up, 
without  difficulty. — 7.  To  the  widow  I  gave 
her  son,  by  the  hand  of  Elijah :  to  the 
Shunamite  her  beloved,  by  the  hand  of 
Elisha. — 8,  The  Hebrew  women  in  greed, 
ate  their  children  :  Sheol  gave  up  the  dead 
and  learned,  to  fast  soberly. — 9.  Sheol  was 
not  indeed  Sheol,  but  its  semblance  :  Jeze- 
bel was  the  true  Sheol,  who  devoured  the 
just. — 10.  The  sons  of  the  prophets  and  the 
prophets,  she  slew  and  cast  down  :  to 
heaven  Elijah  escaped,  from  her  fury. — 
1 1.   How  many  deaths  instead  of  one  Death, 


were  among  the  People  !  and  how  many 
Sheols  instead  of  one,  were  there  also  I — 
12.  Samaria  and  Jezrael  her  daughters,  in 
Israel  :  and  Zion  and  Jerusalem  her  sister, 
in  Judea. — 13.  Prophets  and  just  men  in 
Judea,  and  in  Israel :  in  these  two  abysses, 
they  were  drowned. — 14.  Why  then  is  Sheol 
hated,  and  she  alone  :  though  there  be 
many  that  are  hateful,  rather  than  she } — 
15.  The  dead  of  the  men  of  Judah,  to  me  are 
right  hateful :  yea,  abhorred  by  me  are  their 
bones,  in  the  midst  of  Sheol. — 16.  Would 
that  then  I  had  a  way  to  cast  them  out  :  to 
cast  their  bones  thence  from  Sheol,  for  they 
cause  her  to  rot. — 17.  I  wonder  at  the  Holy 
Spirit,  that  He  thus  dwelt  :  in  the  midst  of 
a  People  whose  savour  stank,  as  their  con- 
versation.— 18.  Onions  and  garlic  are  the 
heralds  of  their  doings  :  as  is  the  food  so  is 
the  understanding,  of  this  defiled  people. 
— 19.  Through  the  supplication  of  all  that 
bow,  and  worship  Thy  Father  :  have  mercy 
on  Thy  worshipper,  who  is  thankless  for  Thy 
love. — 20.  From  Hebrews  and  Aramaeans, 
and  also  from  the  Watchers  :  to  Thee  be 
praise  and  through  Thee  to  Thy  Father,  be 
also  glory  ! — 21.  For  that  I  have  a  mouth  to 
Death,  who  is  without  mouth  :  may  the  Son 
Who  is  all  mouths,  hold  back  my  offence 
from  His  Father ! 

LXVIll. 

I.  Man.  O,  Death,  be  not  thou  boastful, 
over  the  just :  the  sons  of  thy  Lord  who  at 
His  command,  come  to  dwell  with  thee. — 2. 
R.,  To  thee  be  glory  that  by  Thy  command, 
Death  has  reigned  :  and  by  Thy  Resurrec- 
tion has  been  humbled  to  low  estate ! — 3. 
Death.  Herein  am  I  exceeding  great,  accord- 
ing to  thy  saying  :  that  though  I  be  bond- 
man I  trample  on  them  that  are  free. — 4  M., 
Adam  was  chosen  and  ruler,  and  under  his 
yoke  :  thou,  Death,  and  the  Evil  One,  thy 
fellow,  became  bondmen, — 5.  Z>. ,  This  is 
our  pride  that  lo  !  the  slaves  have  become 
lords  :  Death,  and  Satan,  his  fellow,  have 
trampled  on  Adam. — 6.  M.,  Lo  !  the  hum- 
bling of  thee  and  thy  fellow,  accurst  serv- 
ants !  how  Enoch  trampled   on    you   both. 


NISIBENE  HYMNS. 


219 


and  rose  aloft  and  reigned. — 7.  D.,  If  so  be 
Enoch  made  me  grieve,  yet  have  I  comfort : 
for  on  Noah's  dust  in  Sheol,  lo  !  I  trample. — 
8.  AI.,  Tremble,  O  Death,  before  man,  for 
though  a  servant,  the  yoke  of  his  dominion 
reigns  on  all  creatures. — 9.  D.,  I  rejoice 
then  that  they  are  no  mean  foes  that  I 
have  overcome  :  for  according  to  the  great- 
ness of  the  vanquished,  he  is  great  that 
overcomes. — 10.  M.,  Well  does  thy  voice 
sing  triumph,  O  Death,  over  the  just : 
for  Enoch  and  Elijah  have  broken  thy 
pair  of  wings. — 11.  D.,  I  know  how  to 
weigh  my  sorrows  with  my  comforts  :  in 
place  of  two,  lo  !  many  are  come  and  com- 
ing.— 12.  M.,  All  that  are  come  and  coming 
to  thee  dwell  as  sojourners,  and  depart  from 
thy  abode  as  Lazarus. — 13.  D.,  This  thy 
saying  hurts  me  not,  rather  it  heals  me  :  for 
Lazarus  who  rebelled  against  me,  I  again 
subdued. — 14.  M.,  Make  answer,  O  Death, 
and  argue  what  constrained  him,  to  be 
raised  unless  it  were  a  mystery,  showing 
forth  his  resurrection. — 15.  D.,  Ye  are 
famous  in  arguing  as  idle  ones,  while  I 
labour  in  my  task  to  discern  and  perform. — 
16.  M.,  Thou  wast  well  prepared  for  argu- 
ment, what  has  checked  thee?  The  truth  of 
our  resurrection  has  constrained  thee  by  its 
reputations. — 17.  D.,  Ye  have  made  me 
hated  by  you,  though  I  be  not  hateful :  I. 
am  he  that  gives  rest  to  your  aged,  and  your 
afflicted. — 18.  Ye  have  made  me  as  one  that 
troubles,  O  ye  mortals  :  Adam  brought 
death  upon  you,  and  I  bear  the  blame. — 19. 
Gently  will  I  expose  you,  for  I  am  a  slave, 
and  ye  are  they  that  by  your  sins  have  made 


me  king. — 20.  The  will  of  Adam  roused  me 
for  I  was  at  rest  :  I  was  dead  and  ye  quick- 
ened me,  that  ye  might  die  by  me. — 21.  I 
accuse  the  lying  ones,  who  slew  and  denied 
it  :  for  Adam  slew  himself  and  charges  me. 
— 22.  The  beginning  of  strife  was  the  ac- 
cursed serpent  which  has  rightly  been 
crippled :  which  crept,  entered,  and  set 
enmity  between  me  and  you. — 23.  Satan  is 
passed  by  and  it  is  against  me  that  ye  are 
roused  :  go,  strive  with  the  Evil  One  who 
made  you  transgress. — 24.  He  is  my  com- 
rade and  I  deny  it  not,  but  though  he  be 
much  hated,  what  need  that  I  be  blamed  for 
him.  I  deny  him  henceforth. — 25.  Hearken 
to  my  words,  O  mortals,  and  I  will  console 
you  :  I  have  afflicted  you  and  I  confess  the 
life  from  the  dead. — 26.  For  there  begins  to 
steal  into  my  ears  a  voice  of  preparation  :  of 
the  trumpet  that  holds  itself  ready  to  sound.- 
— 27.  Hear  my  words  and  put  much  oil  into 
your  lamps  :  for  hindrance  from  my  part 
there  is  none  for  you. — 28.  Yet,  Know  ye 
that  even  although  I  have  said  these  things, 
dear  is  the  sound  of  your  voice  in  the  soli- 
tude of  Sheol. — 29.  For  man  has  been 
weighed  by  me,  and  great  is  his  peace  :  for 
snakes  and  fishes  and  birds  come  to  meet 
him. — 30.  But  it  is  a  marvel  that  to  the 
Watchers,  too,  his  converse  is  dear  :  yea, 
the  Evil  One  in  Gehenna,  desires  his  pres- 
ence.— 31.  Ye  shall  have  life  from  the  dead, 
O  ye  mortals,  and  I  who  am  bereft  shall  be 
bereft  in  the  midst  of  Sheol. — 32.  Let  praise 
ascend  from  all  to  Thee  Who  quickenest  all, 
and  from  every  quarter  gatherest  the  dust  of 
Adam  ! 


y 


NINETEEN    HYMNS 

ON  THE   NATIVITY  OF   CHRIST   IN   THE    FLESH. 


(Translated,  I.-XIII.  by  Rev.  J.  B.  Morris,  M.A.,  [Oxford  Library  of  the  Fathers] ;  XIV. -XIX.  by 

Rev.  A.  Edward  Johnston,  B.D.). 


HYMNS    ON   THE    NATIVITY. 


HYMN  I. 

This  is  the  day  that  gladdened  them,  the  Prophets,  Kings,  and  Priests,  for  in  it  were 
their  words  fulfilled,  and  thus  were  the  whole  of  them  indeed  performed  !  For  the 
Virgin  this  day  brought  forth  Immanuel  in  Bethlehem.  The  voice  that  of  old  Isaiah 
spake,*  to-day  became  reality.  He  was  born  there  who  in  writing  should  tell  the 
Gentiles'  number  !  The  Psalm  that  David  once  sang,  by  its  fulfilment  came  to-day  ! " 
The  word  that  Micah  once  spake, ^  to-day  was  come  indeed  to  pass  !  For  there  came 
from  Ephrata  a  Shepherd,  and  His  staff  swayed  over  souls.  Lo  !  from  Jacob  shone  the 
Star,*  and  from  Israel  rose  the  Head. ^  The  prophecy  that  Balaam  spake  had  its  inter- 
preting to-day  !  Down  also  came  the  hidden  Light,  and  from  the  Body  rose  His  beauty  ! 
The  light  that  spake  in  Zachary,  to-day  shined  in  Bethlehem  ! 

Risen  is  the  Light  of  the  kingdom,  in  Ephrata  the  city  of  the  King.     The  blessing 

vvherewith  Jacob  blessed,  to  its  fulfilment  came  to-day  !     That  tree  likewise,    [the  tree] 

Df  life,  brings  hope  to  mortal  men  !     Solomon's  hidden  proverb  *  had  to-day  its  explana- 

;ion  !  To-day  was  born  the  Child,  and  His  name  was  called  Wonder  ! '     For  a  wonder 

t  is  that  God  as  a  Babe  should  show   Himself.      By  the   word   Worm  did  the  Spirit 

oreshow  Him  in  parable,*  because  His  generation  was  without  marriage.     The  type 

hat  the  Holy  Ghost  figured  to-day  its  meaning  was   [explained.]      He  came  up  as  a 

oot  before  Him,  as  a  root  of  parched  ground.  °     Aught  that  covertly  was  said,  openly 

o-day  was  done  !     The  King  that  in  Judah  M-as  hidden,  Thamar  stole  Him  from  his 

high  ;  to-day  arose  His  conquering  beauty,  which  in  hidden  estate  she  loved.      Ruth 

it  Boaz'  side  lay  down,   because  the   Medicine  of  Life  hidden  in   him   she  perceived. 

To-day  was  fulfilled  her  vow,  since  from  her  seed  arose  the  Quickener  of  all.     Travail 

Vdam  on  the  woman  brought,  that  from  him  had  come  forth.      She  to-day  her  travail 

ansomed,  who  to  her  a  Saviour  bare  !     To  Eve  our  mother  a  man  gave  birth,  who 

limself  had  had  no  birth.      How  much  more  should  Eve's  daughter  be  believed  to  have 

)orne  a  Child  without  a  man  !     The  virgin  earth,  she  bare  that  Adam  that  was  head 

)ver  the  earth  !     The  Virgin  bare  to-day  the  Adam  that  was  Head  over  the  Heavens. 

'  Che  staff  of  Aaron,  it  budded,  and  the  dry  wood  yielded  fruit !     Its  mystery  is  cleared 

ip  to-day,  for  the  virgin  womb  a  Child  hath  borne !  " 

Shamed  is  that  people  which  holds  the  prophets  as  true  ;  for  unless  our  Saviour  has 

'  ome,  their  words  have  been  falsified  !     Blessed  be  the  True  One  Who  came  from  the 

'ather  of  the  Truth  and  fulfilled  the  true  seers'  words,   which  were  accomplished  in 

1  Is.  X.  19.  *  Ps.  Ixxxvii.  6.  ^  Mic.  v.  2.  ■*  Num.  xxiv.  17.  s  Hos.  i.  11. 

8  Prov.  iii.  18.  '  Isa.  ix.  6.  *  Ps.  xxii.  6.  ^  Is.  liii.  2. 

1  Notice  here,  how  St.  Ephraim  (in  common  with  others)  speaks  of  the  celebration  of  the  day  as  if  it  was 
1  le  day  itself,  partly  in  exhibiting  his  intense  realization  through  faith  of  the  mystery  and  the  re-presentation 
1  f  it,  to  use  the  word  in  its  ancient  sense  ;  partly  as  evincing,  perhaps,  a  belief  in  the  unabidingness  of  our 
I  onceptions  of  time — a  belief  resulting,  it  may  be,  from  the  mystical  union  with  God  in  Christ  which  the 
;  iints  enjoy.  For  to  God  time  is  as  nothing,  and  those  who  through  grace  are  one  with  Him,  begin  to  view 
1  lings  as  He  views  them. 

223 


224  EPHRAIM  SYRUS. 


their  truth.  From  thy  treasure-house  put  forth,  Lord,  from  the  coffers  of  Thy  Scriptures, 
names  of  righteous  men  of  old,  who  looked  to  see  Thy  coming  !  Seth  who  was  in 
Abel's  stead  shadowed  out  the  Son  as  slain,  by  Whose  death  was  dulled  the  envy 
Cain  had  brought  into  the  world  !  Noah  saw  the  sons  of  God,  saints  that  sudden 
waxed  wanton,  and  the  Holy  Son  he  looked  for,  by  whom  lewd  men  were  turned  to 
holiness.  The  brothers  twain,  that  covered  Noah,^  saw  the  only  Son  of  God  who  should 
come  to  hide  the  nakedness  of  Adam,  who  was  drunk  with  pride.  Shem  and  Japhet, 
being  gracious,  looked  for  the  gracious  Son,  Who  should  come  and  set  free  Canaan  from 
the  servitude  of  sin. 

Melchizedek  expected  Him  ;  as  His  vicegerent,  looked  that  he  might  see  the  Priest- 
hood's Lord  whose  hyssop^  purifies  the  world.  Lot  beheld  the  Sodomites  how  they 
perverted  nature  :  for  nature's  Lord  he  looked  who  gave  a  holiness  not  natural.  Him 
Aaron  looked  for,  for  he  saw  that  if  his  rod  ate  serpents  up,*  His  cross  would  eat  the 
Serpent  up  that  had  eaten  Adam  and  Eve.  Moses  saw  the  uplifted  serpent  that  had 
cured  the  bites  of  asps,  and  he  looked  to  see  Him  who  would  heal  the  ancient  Serpent's 
wound.  Moses  saw  that  he  himself  alone  retained  the  brightness  from  God,  and  he 
looked  for  Him  who  came  and  multiplied  gods  by  His  teaching :  ^ 

Caleb  the  spy  bore  the  cluster  on  the  staff,  and  came  and  longed  to  see  the  Cluster, 
Whose  wine  should  comfort  the  world.  Him  did  Jesus  son  of  Nun  long  for,  that  he 
might  conceive  the  force  of  his  own  surname  :  for  if  by  His  name  he  waxed  so  mighty,* 
how  much  more  would  He  by  His  Birth.?  This  Jesus  that  gathered  and  carried,  and 
brought  with  him  of  the  fruit,  was  longing  for  the  Tree  of  Life  to  taste  the  Fruit  that 
quickens  all.  For  Him  Rahab  too  was  looking  ;  for  when  the  scarlet  thread  in  type 
redeemed  her  from  wrath,  in  type  she  tasted  of  the  Truth.  For  Him  Elijah  longed,  and 
when  Him  on  earth  he  saw  not,  he,  through  faith  most  throughly  cleansed,  mounted  up 
in  heaven  to  see  Him.  Moses  saw  Him  and  Elijah  ;  the  meek  man  from  the  depth 
ascended,  the  zealous  from  on  high  descended,  and  in  the  midst  beheld  the  Son.  They 
figured  the  mystery  of  His  Advent :  Moses  was  a  type  of  the  dead,  and  Elijah  a  type  of 
the  living,  that  fly  to  meet  Him  at  His  coming,'  For  the  dead  that  have  tasted  death, 
them  He  makes  to  be  first  :  and  the  rest  that  are  not  buried,  are  last  caught  up  to  meet 
Him. 

Who  is  there  that  can  count  me  up  the  just  that  looked  for  the  Son,  whose  number 
cannot  be  determined  by  the  mouth  of  us  weak  creatures  ?  Pray  ye  for  me,  O  beloved, 
that  another  time  with  strength  endued,  I  in  another  legend  may  so  set  forth  their 
foretaste,  as  I  am  able.  Who  is  adequate  to  the  praising  of  the  Son  of  the  Truth  that  has 
risen  to  us  ?  For  it  was  for  Him  the  righteous  longed,  that  in  their  generation  they 
might  see  Him.  Adam  looked  for  Him,  for  He  is  the  Cherub's  Lord,  and  could  minister 
an  entrance  and  a  residence  hard  by  the  branches  of  the  Tree  of  life.  Abel  longed 
after  Him,  that  in  his  days  He  might  come ;  that  instead  of  that  lamb  that  he  offered, 
the  Lamb  of  God  he  might  behold.  For  Him  Eve  also  looked  ;  for  woman's  nakedness 
was  sore,  and  He  capable  to  clothe  them  ;  not  with  leaves,  but  with  that  same  glory 
that  they  had  exchanged  away.  The  tower  that  the  many  builded,  in  mystery  looked 
for  One,  who  coming  down  would  build  on  earth  a  tower  that  lifts  up  to  Heaven.  Yea 
the  ark  of  living  creatures  looked  in  a  type  for  our  Lord  ;  for  He  should  build  the  Holy 
Church,  M'herein  souls  find  a  refuge.     In  Peleg's  days  earth  was  divided  into  tongues, 

'•^  Gen.  ix  23.  3  Ley.  xiv.  52.  ■*  Exod.  vii.  12. 

5  St.  E.  refers  here  to  St.  John  x.  34,  where  the  Word  Himself  teaches  us  that  it  was  by  His  coming  to 
them  that  Saints  of  old  were  called  Gods. 

•*  Heb.  iv.  8.  '  i  Thess.  iy.  17. 


HYMNS  ON  THE  NATIVITY.  225 

threescore  and  ten.*  For  Him  Who  by  the  tongues,  to  His  Apostles  divided  earth. 
Earth  which  the  flood  had  swallowed  up,  in  silence  cried  to  her  Lord.  He  came  down 
and  opened  Baptism,  and  men  were  drawn  by  it  to  Heaven.  Seth  and  Enos,  Cainan 
too,  were  surnamed  sons  of  God ;  for  the  Son  of  God  they  looked,  that  they  by  jjrace 
might  be  His  brethren.  But  little  short,  of  a  thousand  years  did  Methuselah  live  : 
He  looked  for  the  Son  Who  makes  heirs  of  life  that  never  ends  !  Grace  itself  in  hidden 
mystery  was  beseeching  on  their  behalf  that  their  Lord  might  come  in  their  age  and  fill 
up  their  shortcomings.  For  the  Holy  Spirit  in  them,  in  their  stead,  besought  with 
meditation  :'  He  stirred  them  up,  and  in  Him  did  they  look  on  that  Redeemer,  after 
whom  they  longed.' 

The  soul  of  just  men  perceive  in  the  Son  a  Medicine  of  life  ;  and  so  it  felt  desires 
that  He  might  come  in  its  own  days,  and  then  would  it  taste  His  sweetness.  Enoch 
was  longing  for  Him,  and  since  on  earth  the  Son  he  saw  not,  he  was  justified  by  great 
faith,  and  mounted  up  in  Heaven  to  see  Him.  Who  is  there  that  will  spurn  at  grace, 
when  the  Gift  that  they  of  old  gained  not  by  much  labour,  freely  comes  to  men  now  ? 
For  Him  Lamech  also  looked  who  might  come  and  lovingly  give  Him  quiet  from  his 
labour  and  the  toiling  of  his  hands,  and  from  the  earth  the  Just  One  had  cursed.^ 
Lamech  then  beheld  his  son,  Noah, — him,  in  whom  were  figured  types  relating  to  the 
Son.  In  the  stead  of  the  Lord  afar  off,  the  type  at  hand  afforded  quiet.  Yea  Noah 
also  longed  to  see  Him,  the  taste  of  whose  assisting  graces  he  had  tasted.  For  if  the 
type  of  Him  preserved  living  things,  Himself  how  sure  to  bestow  life  upon  souls  ! 
Noah  longed  for  Him,  by  trial  knowing  Him,  for  through  Him  had  the  ark  been 
established.  For  if  the  type  of  Him  thus  saved  life,  assuredly  much  more  would  He  in 
person.  Abraham  perceived  in  Spirit  that  the  Son's  Birth  was  far  of;  instead  of  Him 
in  person  he  rejoiced  to  see  even  His  day.'  To  see  Him  Isaac  longed,  as  having 
tasted  the  taste  of  His  redemption  ;  *  for  if  the  sign  of  Him  so  gave  life,  much  more 
would  He  by  the  reality. 

Joyous  '  were  to-day  the  Watchers,"  that  the  Wakeful  came  to  wake  us  !  Who  would 
pass  this  night  in  slumber,  in  which  all  the  world  was  watching  ?  Since  Adam  brought 
into  the  world  the  sleep  of  death  by  sins,  the  Wakeful  came  down  that  He  might  awake 
us  from  the  deep  sleep  of  sin.  Watch  not  we  as  usurers,  who  thinking  on  money  put 
to  interest,  watch  at  night  so  oft,  to  reckon  up  their  capital,  and  interest.  Wakeful  and 
cautious  is  the  thief,  who  in  the  earth  hath  buried  and  concealed  his  sleep.  His  wake- 
fulness all  [comes  to]  this,  that  he  may  cause  much  wakefulness  to  them  that  be  asleep. 
Wakeful  likewise  is  the  glutton,  who  hath  eaten  much  and  is  restless  ;  his  watching  is 
to  him  his  torment,  because  he  was  impatient  of  stint.  Wakeful  likewise  is  the 
merchant  ;  of  a  night  he  works  his  fingers  telling  over  what  pounds  are  coming,  and  if 
his  wealth  doubles  or  trebles.  Wakeful  likewise  is  the  rich  man,  whose  sleep  his 
riches  chase  away  :  his  dogs  sleep  ;  he  guards  his  treasures  from  the  thieves.  Wakeful 
also  is  the  careful,  by  his  care  his  sleep  is  swallowed  :  though  his  end  stands  by  his 
pillow,  yet  he  wakes  with  cares  for  years  to  come.  Satan  teaches,  O  my  brethren,  one 
watching  instead  of  another ;  to  good  deeds  to  be  sleepy,  and  to  ill  awake  and  watchful. 
Even  Judas  Iscariot,  for  the  whole  night  through  was  wakeful  ;  and  he  sold  the  righteous 
Blood,  that  purchased  the  whole  world.  The  son  of  the  dark  one  put  on  darkness, 
having  stripped  the  Light  from  off  him  :  and  Him  who  created  silver,  for  silver  the 
thief  sold.     Yea,  Pharisees,  the  dark  one's  sons,  all  the  night  through  kept  awake  :  the 

8  This  in  round  numbers  is  the  received  account  of  the  number  of  languages  at  the  dispersion. 
'  Rom.  viii.  26.  '  i  Pet.  i.  Ii.  ^  Gen.  v.  29.  ^  John  viii.  56.  ■*  Heb.  xi.  19. 

5  Dan.  iv.  13.  ^  /.  e.,  the  Angels  ;  as  usually  in  St.  E.'s  writings. 

VOL.  XIII, — 15 


226  EPHRAIM  SYRUS. 


dark  ones  watched  that  they  might  veil  the  Light  which  is  unlimited.  Ye  then  watch 
as  [heaven's]  lights  in  this  night  of  starry  light.  For  though  so  dark  be  its  colour  yet 
in  virtue  it  is  clear. 

For  whoever  is  like  this  clear  One,  wakeful  and  prayerful  in  darkness,  him  in  this 
darkness  visible  a  light  unseen  surrounds  !  The  bad  man  that  in  daylight  stands,  yet 
as  a  son  of  darkness  deals  ;  though  with  light  clad  outwardly,  inly  is  with  darkness 
girt.  Be  we  not  deceived,  beloved,  by  the  fact  that  we  are  watching  !  For  whoso 
does  not  rightly  watch,  his  watch  is  an  unrighteous  watch.  Whoso  watches  not  cheer- 
fully, his  watching  is  but  a  sleeping  :  whoso  also  watches  not  innocently,  even  his 
waking  is  his  foe.  This  is  the  waking  of  the  envious  one  !  a  solid  mass,  compact  with 
harm.  That  watch  is  but  a  trafficking,  with  scorn  and  mockery  compact.  The  wrath- 
ful man  if  he  wakes,  fretful  with  wrath  his  wake  will  be,  and  his  watching  proves  to 
him  full  of  rage  and  of  cursings.  If  the  babbler  be  waking,  then  his  mouth  becomes  a 
passage  which  for  sins  is  ready  but  for  prayers  shows  hindrance. 

The  wise  man,  if  so  be  he  that  watches,  one  of  two  things  chooseth  him  ;  either 
takes  sweet,  moderate,  sleep,  or  a  holy  vigil  keeps.'  That  night  is  fair,  wherein  He 
Who  is  Fair  *  rose  to  come  and  make  us  fair.  Let  not  aught  that  may  disturb  it  enter 
into  our  watch  !  Fair  be  kept  the  ear's  approach,®  chaste  the  seeing  of  the  eye  !  hal- 
lowed the  musing  of  the  heart  !  the  speaking  of  the  mouth  be  cleared.  Mary  hid  in 
us  to-day  leaven  that  came  from  Abraham.  Let  us  then  so  pity  beggars  as  did  Abra- 
ham the  needy.  To-day  the  rennet  fell  on  us  from  the  gentle  David's  house.  Let  a 
man  show  mercy  to  his  persecutors,  as  did  Jesse's  son  to  Saul.'  The  prophets'  sweet 
salt  ^  is  to-day  sprinkled  among  the  Gentiles.  Let  us  gain  a  new  savour  ^  by  that  whereby 
the  ancient  people  lost  their  savour.  Let  us  speak  the  speech  of  wisdom  ;  speak  we 
not  of  things  outside  it,  lest  we  ourselves  be  outside  it  ! 

In  this  night  of  reconcilement  let  no  man  be  wroth  or  gloomy  !  in  this  night  that 
stills  all,  none  that  threatens  or  disturbs  !  This  night  belongs  to  the  sweet  One  ;  bitter 
or  harsh  be  in  it  none  !  In  this  night  that  is  the  meek  One's,  high  or  haughty  be  in 
it  none  !  In  this  day  of  pardoning  let  us  not  exact  trespasses  !  In  this  day  of  glad- 
nesses let  us  not  spread  sadnesses  1  In  this  day  so  sweet,  let  us  not  be  harsh  !  In 
this  day  of  peaceful  rest,  let  us  not  be  wrathful  in  it  !  In  this  day  when  God  came  to 
sinners,  let  not  the  righteous  be  in  his  mind  uplifted  over  sinner  !  In  this  day  in  which 
there  came  the  Lord  of  all  unto  the  servants,  let  masters  too  condescend  to  their  ser- 
vants lovingly  !  In  this  day  in  which  the  Rich  became  poor  for  our  sakes,  let  the  rich 
man  make  the  poor  man  share  with  him  at  his  table.  On  this  day  to  us  came  forth  the 
Gift,  although  we  asked  it  not !  Let  us  therefore  bestow  alms  on  them  that  cry  and 
beg  of  us.  This  is  the  day  that  opened  for  us  a  gate  on  high  to  our  prayers.  Let  us 
open  also  gates  to  supplicants  that  have  transgressed,  and  of  us  have  asked  [forgive- 
ness.] To-day  the  Lord  of  nature  was  against  His  nature  changed  ;  let  it  not  to  us  be 
irksome  to  turn  our  evil  wills.  Fixed  in  nature  is  the  body  ;  great  or  less  it  cannot 
become  :  but  the  will  has  such  dominion,  it  can  grow  to  any  measure.  To-day  God- 
head sealed  itself  upon  Manhood,  that  so  with  the  Godhead's  stamp  Manhood  might  be 
adorned. 

'  Ps.  xlv.  5.  8  Cant.  i.  15. 

"  St.  E.  here  alludes  to  the  early  days  of  David  ;  he  brought  cheeses  to  his  brethren  ;  these  were  made 
by  separating  the  curd  from  the  whey  with  rennet,  a  small  quantity  of  which  will  curdle  much  milk,  as  a 
little  leaven  leavens  the  whole  lump. 

'  1  Sam.  xxvi.,  xxvi.  2  2  Kings  ii.  20.  3  Matt.  v.  13. 


HYMNS  ON  THE  NATIVITY.  227 


HYMN  II. 

Blessed  be  that  Child,  Who  gladdened  Bethlehem  to-day !  Blessed  be  the  Babe 
Who  made  manhood  young-  again  to-day  !  Blessed  be  the  Fruit,  Who  lowered  Himself 
to  our  famished  state  !  Blessed  be  the  Good  One,  Wno  suddenly  enriched  our  necessi- 
tousness  and  supplied  our  needs  !  Blessed  He  Whose  tender  mercies  made  Him  con- 
descend to  visit  our  infirmities  ! 

Praise  to  the  Fountain  that  was  sent*  for  our  propitiation.  Praise  be  to  Him  Who 
made  void  the  Sabbath  by  fulfilling  it !  Praise  too  to  Him  Who  rebuked  the  leprosy 
and  it  remained  not.  Whom  the  fever  saw  and  fled  !  Praise  to  the  Merciful,  Who  bore 
our  toil !     Glory  to  Thy  coming,  which  quickened  the  sons  of  men  ! 

Glory  to  Him,  Who  came  to  us  by  His  first-born  !  Glory  to  the  Silence,"  that  spake 
by  His  Voice.  Glory  to  the  One  on  high,  Who  was  seen  by  His  Day-spring  !  Glory 
to  the  Spiritual,  Who  was  pleased  to  have  a  Body,  that  in  it  His  virtue  might  be  felt, 
and  He  might  by  that  Body  show  mercy  on  His  household's  bodies  ! 

Glory  to  that  Hidden  One,  Whose  Son  was  made  manifest!  Glory  to  that  Living 
One,  Whose  Son  was  made  to  die  !  Glory  to  that  Great  One,  Whose  Son  descended 
and  was  small  !  Glory  to  the  Power  Who  did  straiten  His  greatness  by  a  form.  His 
unseen  nature  by  a  shape  !  With  eye  and  mind  we  have  beheld  Him,  yea  with  both 
of  them. 

Glory  to  that  Hidden  One,  Who  even  with  the  mind  cannot  be  felt  at  all  by  them 
that  pry  into  Him  ;  but  by  His  graciousness  was  felt  by  the  hand  of  man  !  The  Nature 
that  could  not  be  touched,  by  His  hands  was  bound  and  tied,  by  His  feet  was  pierced 
and  lifted  up.      Himself  of  His  own  will  He  embodied  for  them  that  took  Him. 

Blessed  be  He  Whom  free  will  crucified,  because  He  let  it :  blessed  be  He  Whom 
the  wood  also  did  bear,  because  He  allowed  it.  Blessed  be  He  Whom  the  grave 
bound,  that  had  [thereby]  a  limit  set  it.  Blessed  be  He  Whose  own  will  brought  Him 
to  the  Womb  and  Birth,  to  arms  and  to  increase  [in  stature].  Blessed  He  whose 
changes  purchased  life  for  human  nature." 

Blessed  He  Who  sealed  our  soul,  and  adorned  it  and  espoused  it  to  Himself.  Blessed 
He  Who  made  our  Body  a  tabernacle  for  His  unseen  Nature.  Blessed  He  Who  by  our 
tongue  interpreted  His  secret  things.  Let  us  praise  that  Voice  whose  glory  is  hymned 
with  our  lute,  and  His  virtue  with  our  harp.  The  Gentiles  have  assembled  and  have 
come  to  hear  His  strains. 

Glory  to  the  Son  of  the  Good  One,  Whom  the  sons  of  the  evil  one  rejected  !  Glory 
to  the  Son  of  the  Just  One,  Whom  the  sons  of  wickedness  crucified  !  Glory  to  Him 
Who  loosed  us,  and  was  bound  for  us  all  !  Glory  to  Him  Who  gave  the  pledge,  and 
redeemed  it  too  !  Glory  to  the  Beautiful,  Who  conformed  us  to  His  image  !  Glory  to 
that  Fair  One,  Who  looked  not  to  our  foulnesses  ! 

Glory  to  Him  Who  sowed  His  Light  in  the  darkness, '^  and  was  reproached  in  His 
hidden  state,  and  covered  His  secret  things.  He  also  stripped  and  took  off  from  us  the 
clothing  of  our  filthiness.  *  Glory  be  to  Him  on  high.  Who  mixed  His  salt "  in  our  minds, 
His  leaven  in  our  souls.      His  Body  became  Bread,  to  quicken  our  deadness. 

*  There  is  perhaps  an  allusion  here  to  the  pool  of  Siloam,  which  comes  from  the  root  employed  in  the 
original. 

5  This  name  is  given  by  St.  E.  to  the  Father,  to  suggest  to  the  mind  that  there  was  a  period  when  the 
Father  had  not  begun  to  work  by  His  Word. 

«  St.  E.  seems  to  mean,  that  whereas  the  alterations  man  undergoes  in  his  body  tend  ultimately  to  decay 
the  same  when  undergone  by  our  Lord  tended  to  life. 

■>  Ps.  xcvii.  ii.  »  Zech.  iii.  3.  «  Mark  ix.  49. 


228  EPHRAIM  SYRUS. 


Praise  to  the  Rich,  Who  paid  for  us  all,  that  which  He  borrowed  not ; '  and  wrote 
[His  bill],  and  also  became  our  debtor  !  By  His  yoke  He  brake  from  us  the  chains 
of  him  that  led  us  captive.  Glory  to  the  Judge  Who  was  judged,  and  made  His  Twelve 
to  sit  in  judgment  on  the  tribes,  and  by  ignorant  men  condemned  the  scribes  of  that 
nation  ! 

Glory  to  Him  Who  could  never  be  measured  by  us  !  Our  heart  is  too  small  for  Him, 
yea  our  mind  is  too  feeble.  He  makes  foolish  our  littleness  by  the  riches  of  His 
Wisdom.  Glory  to  Him,  Who  lowered  Himself,  and  asked;"  that  He  might  hear  and 
learn  that  which  He  knew  ;  that  He  might  by  His  questions  reveal  the  treasure  of  His 
helpful  graces  ! 

Let  us  adore  Him  Who  enlightened  with  His  doctrine  our  mind,  and  in  our  hearing 
sought  a  pathway  for  His  words.  Praise  we  Him  Who  grafted  into  our  tree  His 
fruit.  Thanks  to  Him  Who  sent  His  Heir,  that  by  Him  He  might  draw  us  to  Himself, 
yea  make  us  heirs  with  Him  !     Thanks  to  that  Good  One,   the  cause  of  all  goods  ! 

Blessed  He  Who  did  not  chide,  because  that  He  was  good  !  Blessed  He  Who  did 
not  spurn,  because  that  He  was  just  also  !  Blessed  He  Who  was  silent,  and  rebuked  ; 
that  He  might  quicken  us  with  both  !  Severe  His  silence  and  reproachful.  Mild  His 
severity  even  When  He  was  accusing  ;  for  He  rebuked  the  traitor,  and  kissed  the  thief. 

Glory  to  the  hidden  Husbandman  of  our  intellects  !  His  seed  fell  on  to  our  ground, 
and  made  our  mind  rich.  His  increase  came  an  hundredfold  into  the  treasury  of  our 
souls  !  Let  us  adore  Him  Who  sat  down  and  took  rest ;  and  walked  in  the  way,  so 
that  the  Way  was  in  the  way,  and  the  Door  also  for  them  that  go  in,'  by  which  they  go 
in  to  the  kingdom. 

Blessed  the  Shepherd  Who  became  a  Lamb  for  our  reconcilement !  Blessed  the 
Branch  Who  became  the  Cup  of  our  Redemption  !  Blessed  also  be  the  Cluster,  Fount 
of  medicine  of  life  !  Blessed  also  be  the  Tiller,  Who  became  Wheat,  that  He  might 
be  sown  ;  and  a  Sheaf,*  that  He  might  be  cut  !  [Blessed  be]  the  Architect  Who  became 
a  Tower  for  our  place  of  safety  !  ^  Blessed  He  Who  so  tempered  the  feelings  of  our 
mind,"  that  we  with  our  harp  should  sing  that  which  the  winged  creatures'  mouth 
knows  not  with  its  strains  to  sing  !  Glory  to  Him,  Who  beheld  how  we  had  pleased 
to  be  like  to  brutes  in  our  rage  and  our  greediness  ;  and  came  down  and  was  one  of 
us,  that  we  might  become  heavenly  ! 

Glory  be  to  Him,  Who  never  felt  the  need  of  our  praising  Him  ;  yet  felt  the  need 
as  being  kind  to  us,  and  thirsted'  as  loving  us,  and  asl^s  us  to  give  to  Him,  and  longs 
to  give  to  us.  His  fruit  was  mingled  with  us  men,  that  in  Him  we  might  come  nigh 
to  Him,  Who  condescended  to  us.  By  the  Fruit  of  His  stem  He  grafted  us  into  His 
Tree. 

Let  us  praise  Him,  Who  prevailed  and  quickened  us  by  His  stripes  !  Praise  we 
Him,  Who  took  away  the  curse  by  His  thorns  !  Praise  we  Him  Who  put  death  to  death 
by  His  dying  !  Praise  we  Him,  Who  held  His  peace  and  justified  us  !  Praise  we  Him, 
Who  rebuked  death  that  had  overcome  us  !  Blessed  He,  Whose  helpful  graces  cleansed 
out  the  left  side! ' 

Praise  we  Him  Who  watched  and  put  to  sleep  him  that  led  us  captive.  Praise  we 
Him  Who  went  to  sleep,  and  chased  our  deep  sleep  away.  Glory  be  to  God  Who 
cured  weak  manhood  !     Glory  be  to  Him  Who  was  baptized,  and  drowned  our  iniquity 

'  Ps.  Ixix.  4.    Comp.  Luke  xvi.  6.  ^  Luke  ii.  46.  ^  John  x.  9,  xiv.  6. 

*  Alluding  to  the  wave-offering,  Levit.  xxiii.  11,  which  was  ordinarily  interpreted  of  Christ. 

*  Ps.  Ixi.  3.  6  Prov.  xviii.  10.  ">  Mat.  xxv.  40. 

^  Allusion  is  here  made  perhaps  to  Eccles.  x.  2,  "  a  wise  man's  heart  is  at  his  right  hand,  but  a  fool's 
heart  is  at  his  left. 


HYMNS  ON  THE  NATIVITY.  ;.3i 

in  the  deep,  and  choked  him'  that  choked  us  !  Let  us  glorify  with  all  our  mouths  the 
Lord  of  all  creatures  ! 

Blessed  be  the  Physician  Who  came  down  and  amputated  without  pain,  and  healed 
wounds  with  a  medicine  that  was  not  harsh.  His  Son  became  a  Medicine,  that  showed 
sinners  mercy.  Blessed  be  He  Who  dwelt  in  the  womb,  and  wrought  therein  a  perfect 
Temple,  that  He  might  dwell  in  it,  a  Throne  that  He  might  be  in  it,  a  Garment  that 
He  might  be  arrayed  in  it,  and  a  Weapon  that  He  might  conquer  in  it. 

Blessed  be  He  Whom  our  mouth  cannot  adequately  praise,  because  His  Gift  is  too 
great  for  skill  of  orators  [to  tell] ;  neither  can  the  faculties  adequately  praise  His  good- 
ness.     For  praise  Him  as  we  may,  it  is  too  little. 

And  since  it  is  useless  to  be  silent  and  to  constrain  ourselves,  may  our  feebleness 
excuse  such  praise  as  we  can  sing. 

How  gracious  He,  Who  demands  not  more  than  our  strength  can  give  !  How  would 
Thy  servant  be  condemned  in  capital  and  interest,  did  he  not  give  such  as  he  could, 
and  did  he  refuse  that  which  He  owed  !  Ocean  of  glory  Who  needest  not  to  have  Thy 
glory  sung,  take  in  Thy  goodness  this  drop  of  praise  ;  since  by  Thy  Gift  Thou  hast 
supplied  my  tongue  a  sense  for  glorifying  Thee. 

HYMN  III. 

Blessed  be  that  first  day  of  thine.  Lord,  wherewith  this  day  of  Thy  Feast  is  stamped  ! 
Thy  day  is  like  Thee,  in  that  it  shows  mercy  unto  men,  in  that  it  is  handed  down  and 
comes  with  all  generations. 

This  is  the  day  that  ends  with  the  aged,  and  returns  that  it  may  begin  with  the 
young  !  a  day  that  by  its  love  refreshes  itself,  that  it  may  refresh  by  its  might  us  de- 
cayed creatures.  Thy  day  when  it  had  visited  us  and  passed  and  gone  away,  in  its 
mercy  returned  and  visited  us  again  :  for  it  knows  that  human  nature  needs  it,  in  all 
things  like  unto  Thee  as  seeking  us. 

The  world  is  in  want  of  its  fountain  ;  and  for  it,  Lord,  as  for  Thee,  all  therein  are 
athirst.  This  is  the  day  that  rules  over  the  seasons  !  the  dominion  of  Thy  day  is  like 
Thine,  which  stretches  over  generations  that  have  come,  and  are  to  come  !  Thy  day 
is  like  unto  Thee,  because  when  it  is  one,  it  buds  and  multiplies  itself,  that  it  may  be 
like  Thee  ! 

In  this  Thy  day,  Lord,  which  is  near  unto  us,  we  see  Thy  Birth  that  is  far  off!  Like 
to  Thee  be  Thy  day  to  us,  Lord  ;  let  it  be  a  mediator  and  a  warranter  of  peace. 

Thy  day  reconciled  Heaven  and  earth,  because  therein  the  Highest  came  down  to 
the  lowest. 

Thy  day  was  able  to  reconcile  the  Just  One,  who  was  wroth  at  our  sins  ;  Thy  day 
forgave  thousands  of  sins,  for  in  it  bowels  of  mercy  shone  forth  upon  the  guilty  ! 

Great,  Lord,  is  Thy  day  ;  let  it  not  be  small  upon  us,  let  it  show  mercy  according 
as  it  used  to  do,  upon  us  transgressors  ! 

And  if  every  day.  Lord,  Thy  forgiveness  wells  forth,  how  exceeding  great  should  it 
be  upon  this  day  !     All  the  days  from  the  Treasure  of  Thy  bright  day  gain  blessings. 

All  the  feasts  from  the  stores  of  this  feast  have  their  fairness  and  their  ornaments. 

Thy  bowels  of  mercy  upon  Thy  day  make  Thou  to  abound  unto  us,  O  Lord  !  Make 
us  to  distinguish  Thy  day  from  all  days  !  for  great  is  the  treasure-house  of  the  day  of 
Thy  Birth  ;  let  it  be  the  ransomer  of  debtors  !     Great  is  this  day  above  all  days,  for  in 

9  Luke  viii.  33. 


228  EPHRAIM  SYRUS. 


it  came  forth  mercy  to  sinners.  A  store  of  medicines  is  this  Thy  great  day,  because  on 
it  shone  forth  the  Medicine  of  Life  to  the  wounded  !  A  treasure  of  helpful  graces  is 
this  day,  for  that  on  it  Light  gleamed  forth  upon  our  blindness  !  Yea,  it  also  brought  a 
sheaf  unto  us  ;  and  it  came,  that  from  it  might  flow  plenty  upon  our  hunger.  This  day  is 
that  forerunning  Cluster,  in  which  the  cup  of  salvation  was  concealed  !  This  day  is 
the  first-born  feast,  which,  being  born  the  first,  overcomes  all  feasts.  In  the  winter 
which  strips  the  fruit  of  the  branches  off  from  the  barren  vine,  Fruit  sprang  up  '  unto  us  ; 
in  the  cold  that  bares  all  the  trees,  a  shoot  was  green  for  us  of  the  house  of  Jesse.  In 
December^  when  the  seed  is  hidden  in  the  earth,  there  sprouted  forth'  from  the  Womb 
the  Ear  of  Life.  In  March  ^  when  the  seed  was  sprouting  in  the  air,  a  Sheaf  ^  sowed  itself 
in  the  earth.  The  harvest  thereof.  Death  devoured  it  in  Hell ;  which  the  Medicine  of 
life  that  is  hidden  therein  did  yet  burst  open  !  In  March  when  the  lambs  bleat  in  the 
wilderness,  into  the  Womb  the  Paschal  Lamb  entered  !  Out  of  the  stream  whence  the 
fishers  came  up,  ^  He  was  baptized  and  came  up  Who  incloses  all  things  in  his  net ;  out 
of  the  stream  the  fish  whereof  Simon  took,  out  of  it  the  Fisher  of  men  came  up,  and 
took  him.  W^ith  the  Cross  which  catches  all  robbers.  He  caught  up  unto  life  that 
robber  ! "  The  Living  by  His  death  emptied  Hell,  He  unloosed  it  and  let  fly  away  from 
it  entire  multitudes  !  The  publicans  and  harlots,  the  impure  snares,  the  snares  of  the 
deceitful  fowler  the  Holy  One  seized  !  The  sinful  woman,  who  was  a  snare  for  men. 
He  made  a  mirror  for  penitent  women  !  The  fig  that  cast  its  fruit,  that  refused  fruit," 
offered  Zacchaeus  as  fruit;  the  fruit  of  its  own  nature  it  gave  not,  but  it  yielded  one 
reasonable  fruit  !  The  Lord  spread  His  thirst  over  the  well,  and  caught  her  that  was 
thirsty  with  the  water  that  He  asked  of  her.  He  caught  one  soul  at  the  well,  and  again 
caught  with  her  the  whole  city  :  *  twelve  fishers  the  Holy  One  caught,  and  again  caught 
with  them  the  whole  world.  As  for  Iscariot,  that  escaped  from  His  nets,  the  strangling 
halter  fell  upon  his  neck  !  His  all-quickening  net  catches  the  living,'  and  he  that  escapes 
from  it  escapes  from  the  living. 

And  who  is  able.  Lord,  to  tell  me  up  the  several  succours  that  are  hid  in  Thee  ?  How 
shall  the  parched  mouth  be  able  to  drink  from  the  Fountain  of  the  Godhead  !  Answer  to- 
day the  voice  of  our  petition  ;  let  our  prayer  which  is  in  words  take  effect  in  deeds.  Heal 
us,  O  my  Master  ;  every  time  that  we  see  Thy  Feast,  may  it  cause  rumours  that  we  have 
heard  to  pass  away.  Our  mind  wanders  amid  these  voices.  O  Voice  of  the  Father, 
still  [other]  voices;  the  world  is  noisy,  in  Thee  let  it  gain  itself  quiet;  for  by  Thee  the 
sea  was  stilled  from  its  storms.  The  devils  rejoiced  when  they  heard  the  voice  of  blas- 
phemy :  let  the  Watchers  rejoice  in  us  as  they  are  wont.  ^  From  amongst  Thy  fold  there 
is  the  voice  of  sorrowfulness  ;  OThou  that  makest  all  rejoice,^  let  Thy  flock  rejoice  !  as 
for  our  murmur,  O  my  Master,  in  it  reject  us  not  :  our  mouth  murmurs  since  it  is  sinful. 
Let  Thy  day,  O  Lord,  give  us  all  manner  of  joy,  with  the  flowers  '  of  peace,  let  us 
keep  Thy  passover.  In  the  day  of  Thy  Ascension  we  are  lifted  up  :  *  with  the  new 
Bread  shall  be  the  memorial  thereof.  O  Lord,  increase  our  peace,  that  we  may  keep  the 
three  feasts  of  the  Godhead.  Great  is  Thy  day,  Lord,  let  us  not  be  despised.  All  men 
honour  the  day  of  Thy  birth.  Thou  righteous  One,  keep  Thou  the  glory  of  Thy  birth  ; 
for  even  Herod  honoured  the  day  of  His  birth  !  The  dances  of  the  impure  one  pleased  the 
tyrant ;  to  Thee,  Lord,  let  the  voice  of  chaste  women  be  sweet !  Thee,  Lord,  let  the 
voice  of  chaste  women  please,  whose  bodies  Thou  guardest  holily.     The  day  of  Herod 

^  Isa^  2.  2  (Conum.)  ^  (Nisan.)         ■*  Lgy.  xxiii.  lo.  »  Ezek.  xlvii.  lo,  etc.         «  Luke  xxiii.  43. 

■^  St.  E.  seems  to  blend  here  the  account  of  the  withering  of  the  fig-tree  and  that  of  Zacchasus  climbing 
into  tlie  wild  fig-tree,  as  the  Peshitto  renders  it. 

**  John  iv.  42.  9  Mat.  xiii.  47.  '  Mat.  xviii.  10.  ^  Luke  xv.  7. 

^  Flowers  used  at  Easter  in  the  Churches  afe  here  alluded  to.  ••  John  xx.  i: 


••  John  XX.  17. 


HYMNS  ON  THE  NATIVITY.  231 

was  like  him  :  Thy  day  too  is  like  Thee  !  The  day  of  the  troubled  one  was  troubled 
with  sin  ;  and  fair  as  Thou  art  is  Thy  fair  day  !  The  feast  of  the  tyrant  killed  the 
preacher  ;  in  Thy  feast  every  man  preaches  glory.  On  the  day  of  the  murderer,  tlie 
Voice  ^  was  put  to  silence  ;  but  on  Thy  day  are  the  voices  of  the  feast.  The  foul  one  in 
his  feast  put  out  the  Light,  that  darkness  might  cover  the  adulterers.  The  season  of  the 
Holy  One  trims  lamps,  that  darkness  may  flee  with  the  hidden  things  thereof  The 
day  of  that  fox"  stank  like  himself;  but  holy  is  the  feast  of  the  True  Lamb.''  The  day  of 
the  transgressor  passed  "  away  like  himself;  Thy  day  like  Thyself  abideth  for  ever.  The 
day  of  the  tyrant  raged  like  himself,  because  with  his  chain  it  put  to  silence  the  righteous 
Voice.  The  feast  of  the  Meek  One  is  tranquil  like  Himself,  because  His  sun  shines  upon 
His  persecutors.  The  tyrant  was  conscious  that  He  was  not  a  king,  therefore  to  the 
King  of  kings  he  gave  place.  The  whole  day,  Lord,  suffices  me  not  to  balance  Thy 
praise  with  his  blame.  May  Thy  Gracious  day  cause  my  sin  to  pass  away,  seeing  that 
it  is  with  the  day  of  the  impure  one,  that  I  have  weighed  Thy  day  !  For  great  is  Thy 
day  beyond  comparison  !  nor  can  it  be  compared  with  our  days.  The  day  of  man  is 
as  of  the  earthy  :  the  day  of  God  is  as  of  God  !  Thy  day,  Lord,  is  greater  than 
those  of  the  prophets,*  and  I  have  taken  and  set  it  beside  that  of  the  murderer! 
Thou  knowest,  O  Lord,  as  knowing  all  things,  how  to  hear  the  comparison 
that  my  tongue  hath  made.  Let  Thy  day  grant  our  requests  for  life,  since  his  day 
granted  the  request  for  death.  The  needy  king  swore  on  his  feast  that  half  his  king- 
dom should  be  the  reward  of  the  dance  !  Let  Thy  feast  then,  O  Thou  that  enrichest 
all,  shed  down  in  mercy  a  crumb  of  fine  wheat  flour  !  From  the  dry  land  gushed  the 
Fountain,  which  sufficed  to  satisfy  the  thirst  of  the  Gentiles  !  From  the  Virgin's  womb 
as  from  a  strong  rock  sprouted  up  tha  seed,  whence  was  much  fruit!  Barns  without 
number  did  Joseph  fill ;  '  and  they  were  emptied  and  failed  in  the  years  of  the  famine. 
One  true  Sheaf  gave  bread  ;  the  bread  of  Heaven,  whereof  there  is  no  stint.  The 
bread  which  the  First-born  brake  in  the  wilderness,^  failed  and  passed  away  though 
very  good.  He  returned  again  and  broke  the  New  Bread  '  which  ages  and  generations 
shall  not  waste  away  !  The  seven  loaves  also  that  He  brake  failed,^  and  the  five  loaves 
too  that  He  multiplied  were  consumed  ;  ^  the  Bread  that  He  brake  exceeded  the 
world's  needs,  for  the  more  it  was  divided,  the  more  it  multiplied  exceedingly.  With 
much  wine  also  He  filled  the  waterpots  ;  they  drew  it  out,  yet  it  failed  though  it  was 
abundant :  of  the  Cup  that  He  gave  though  the  draught  was  small,  very  great  was  its 
strength,  so  that  there  is  no  stint  thereto.  A  Cup  is  He"  that  contains  all  strong  wines, 
and  also  a  Mystery  in  the  midst  of  which  He  Himself  is  !  The  one  Bread  that  He 
brake  has  no  bound,  and  the  one  Cup  that  He  mingled  has  no  stint ! '  The  Wheat  that 
was  sown,*  on  the  third  day  came  up  and  filled  the  Garner  of  Life.'  The  spiritual 
Bread,  as  the  Giver  of  it,  quickens  the  spiritual  spiritually,  and  he  that  receives  it 
carnally,  receives  it  rashly  to  no  profit.  This  Bread  of  grace  let  the  spirit  receive  dis- 
cerningly, as  the  medicine  of  Life.  If  the  dead  sacrifices  in  the  name  of  devils  were 
offered,'  yea  eaten,  not  without  a  mystery  ;  at  the  holy  thing  of  the  offering,  how  much 
more  does  it  behove  us  that  this  mystery  be  circumspectly  administered  by  us.  He 
that  eateth  of  the  sacrifice  in  the  name  of  devils,  becomes  devilish  vvithout  all  contra- 

5  This  was  a  common  name  of  old  for  St.  John  Baptist,  with  allusion  to  St.  John  i.  23. 

*  Luke  xiii.  32. 

'  It  may  be  well  to  observe  once  for  all,  that  true  is  often  use,  as  in  John  xv.  i,  for  "  real,"  in  opposition  to 
"  typical,"  as  in  Scripture,  so  in  the  Fathers. 

*  The  same  Syriac  verb  means  to  pass,  and  to  transgress. 

9  It  might  seem  from  this  that  there  were  some  days  kept  in  their  honour  in  the  East. 

'  Gen.  xli.  49.  2 1°^"  ^'-  ^'  ^^^-  ^  P-  ^^7-  ^  ^'^t.  xv.  36.  *  Mat.  xiv.  17. 

*  Ps.  xvi.  5  ">  Prov.  ix.  5.  s  John  xii.  24.  »  Mat.  xiii.'3o.  '  i  Cor.  x.  20. 


232  EPHRAIM  SYRUS. 


diction.  He  that  eateth  the  Heavenly  Bread,  becomes  Heavenly  without  doubt ! 
Wine  teaches  us,  in  that  it  makes  him  that  is  familiar  therewith  like  itself :  for  it  hates, 
much  him  that  is  fond  of  it,  and  is  intoxicating  and  maddening,  and  a  mocker  ^  to  him  ! 
Light  teaches  us,  in  that  it  makes  like  unto  itself  the  eye  the  daughter  of  the  sun  :  the 
eye  by  the  light  saw  the  nakedness,  and  ran  and  chastely  hid  the  chaste  man.'  As  for 
that  nakedness  it  was  wine  that  made  it,  which  even  to  the  chaste  skills  not  to  show 
mercy  ! 

With  the  weapon  of  the  deceiver  the  First-born  clad  Himself,  that  with  the  weapon 
that  killed.  He  might  restore  to  life  again  !  With  the  tree  wherewith  he  slew  vis.  He 
delivered  us.  With  the  wine  which  maddened  us,  with  it  we  were  made  chaste  I 
With  the  rib  that  was  drawn  out  of  Adam,  the  wicked  one  drew  out  the  heart  of  Adam. 
There  rose  from  the  Rib  "*  a  hidden  power,  which  cut  off  Satan  as  Dagon  :  for  in  that  Ark 
a  book  was  hidden  that  cried  and  proclaimed  concerning  the  Conqueror  !  There  was 
then  a  mystery  revealed,  in  that  Dagon  was  brought  low  in"  his  own  place  of  refuge  !  * 
The  accomplishment  came  after  the  type,  in  that  the  wicked  one  was  brought  low  in 
the  place  in  which  he  trusted  !  Blessed  be  He  Who  came  and  in  Him  were  accom- 
plished the  mysteries  of  the  left  hand,  and  the  right  hand."  Fulfilled  was  the  mystery 
that  was  in  the  Lamb,  and  fulfilled  was  the  type  that  was  in  Dagon.  Blessed  is  He 
Who  by  ihe  True  Lamb  redeemed  us,  and  destroyed  our  destroyer  as  He  did  Dagon  !  In 
December  when  the  nights  are  long,  rose  unto  us  the  Day,  of  Whom  there  is  no  bound  ! 
In  winter  when  all  the  world  is  gloomy,  forth  came  the  Fair  One  Who  cheered  all  in 
the  world  !  In  winter  that  makes  the  earth  barren,  virginity  learned  to  bring  forth.  In 
December,  that  causes  the  travails  of  the  earth  to  cease,  in  it  were  the  travails  of  vir- 
ginity. The  early  lamb  no  one  ever  used  to  see  t)efore  the  shepherds  :  and  as  for  the 
true  Lamb,  in  the  season  of  His  birth,  the  tidings  of  Him  too  hasted  unto  the  shepherds. 
That  old  wolf  saw  the  sucking  Lamb,  and  he  trembled  before  Him,  though  He  had  con- 
cealed himself ;  for  because  the  wolf  had  put  on  sheep's  clothing,  the  Shepherd  of  all 
became  a  Lamb  in  the  flocks,  in  order  that  when  the  greedy  one  had  been  bold  against 
the  Meek,  the  Mighty  One  might  rend  that  Eater.'  The  Holy  One  dwelt  bodily  in  the 
womb  ;  and  He  dwelt  spiritually  in  the  mind.  Mary  that  conceived  Him  abhorred  the 
marriage  bed  ;  let  not  that  soul  commit  whoredom  in  the  which  He  dwelleth.  Because 
Mary  perceived  Him,  she  left  her  betrothed  :  He  dwelleth  in  chaste  virgins,  if  they 
perceive  Him.*  The  deaf  perceive  not  the  mighty  thunder,  neither  does  the  heady 
man  the  sound  of  the  commandment.  For  the  deaf  is  bewildered  in  the  time  of  the 
thunderclap,  the  heady  man  is  bewildered  also  at  the  voice  of  instruction  ;  if  fearful 
thunder  terrifies  the  deaf,  then  would  fearful  wrath  stir  the  unclean  !  That  the  deaf 
hears  not  is  no  blame  to  him  ;  but  whoso  tramples  [on  the  commandments]  it  is 
headiness.  From  time  to  time  there  is  thunder  :  but  the  voice  of  the  law  thunders 
every  day.  Let  us  not  close  our  ears  when  their  openings,  as  being  opened  and  not 
closed  against  it,  accuse  us  ;  and  the  door  of  hearing  is  open  by  nature,  that  it  might 
reproach  us  for  our  headiness  against  our  will.  The  door  of  the  voice  and  the  door  of 
the  mouth  our  will  can  open  or  close.  Let  us  see  what  the  Good  One  has  given  us  ; 
and  let  us  hear  the  mighty  Voice,  and  let  not  the  doors  of  our  ears  be  closed. 

Glory  to  that  Voice  Which  became  Body,  and  to  the  Word  of  the  High  One  Which 
became  Flesh  !  Hear  Him  also,  O  ears,  and  see  Him,  O  eyes,  and  feel  Him,  O  hands, 
and  eat  Him,  O  mouth  !  Ye  members  and  senses  give  praise  unto  Him,  that  came  and 
quickened  the  whole  body  !     Mary  bare  the  silent  Babe,  while  in  Him  were  hidden  all 

«  Prov.  XX.  I.  3  Gen.  ix.  23.  *  Gen.  iii.  15.  '  i  Sam.  v.  4. 

«  Mat.  XXV.  33.  '  Judg.  xiv.  6.  »  Mat.  v.  28. 


HYMNS  ON  THE  NATIVITY.  233 


tongues  !  Joseph  bare  Him,  and  in  Him  was  hidden  a  nature  more  ancient  than  aught 
that  is  old  !  The  High  One  became  as  a  little  child,  and  in  Him  was  hidden  a  treasure 
of  wisdom  sufficing  for  all  !  Though  Most  High,  yet  He  sucked  the  milk  of  Mary,  and 
of  His  goodness  ail  creatures  suck  !  He  is  the  Breast  of  Life,  and  the  Breath  of  Life  ; 
the  dead  suck  from  His  life  and  revive.  Without  the  breath  of  the  air  no  man  lives, 
without  the  Might  of  the  Son  no  man  subsists.  On  His  living  breath  that  quickeneth 
all,  depend  the  spirits  that  are  above  and  that  are  beneath.  When  He  sucked  the  milk 
of  Mary,  He  was  suckling  all  with  Life.  While  He  was  lying  on  His  Mother's  bosom, 
in  His  bosom  were  all  creatures  lying.  He  was  silent  as  a  Babe,  and  yet  He  was 
making  His  creatures  execute  all  His  commands.  For  without  the  First-born  no  man 
can  approach  unto  the  Essence,  to  which  He  is  equal.  The  thirty  years  He  was  in  the 
earth.  Who  was  ordering  all  creatures,  Who  was  receiving  all  the  offerings  of  praise 
from  those  above  and  those  below.  He  was  wholly  in  the  depths  and  wholly  in  the 
highest !  He  was  wholly  with  all  things  and  wholly  with  each.  While  His  body  was 
forming  within  the  womb,  His  power  was  fashioning  all  members  I  While  the  Concep- 
tion of  the  Son  was  fashioning  in  the  womb,  He  Himself  was  fashioning  babes  in  the 
womb.  Yet  not  as  His  body  was  weak  in  the  womb,  was  His  power  weak  in  the 
womb  !  So  too  not  as  His  body  was  feeble  by  the  Cross,  was  His  might  also  feeble  by 
the  Cross.  For  when  on  the  Cross  He  quickened  the  dead,  His  Body  quickened  them, 
yea,  rather  His  W^ill ;  just  as  when  He  was  dwelling  wholly  in  the  womb.  His  hidden 
Will  was  visiting  all !  For  see  how,  when  He  was  wholly  hanging  upon  the  Cross,  His 
Power  was  yet  making  all  creatures  move  !  For  He  darkened  the  sun  and  made  the 
earth  quake  ;  He  rent  the  graves  and  brought  forth  the  dead  !  See  how  when  He  was 
wholly  on  the  Cross,  yet  again  He  was  wholly  everywhere  !  Thus  was  He  entirely 
in  the  womb,  while  He  was  again  wholly  in  everything  !  While  on  the  Cross  He 
quickened  the  dead,  so  while  a  Babe  He  was  fashioning  babes.  While  He  was  slain, 
He  opened  the  graves ;  while  He  was  in  the  womb,  He  opened  wombs.  Come 
hearken,  my  brethren,  concerning  the  Son  of  the  Secret  One  that  was  revealed  in  His 
Body,  while  His  Power  was  concealed  !  For  the  Power  of  the  Son  is  a  free  Power  ;  the 
womb  did  not  bind  it  up,  as  it  did  the  Body!  For  while  His  Power  was  dwelling  in 
the  womb,  He  was  fashioning  infants  in  the  womb  !  His  Power  compassed  her,  that 
compassed  Him.  For  if  He  drew  in  His  Power,  all  things  would  fall  ;  His  Power  up- 
holds all  things;  while  He  was  within  the  womb,  He  left  not  His  hold  of  all.  He  m 
His  own  Person  shaped  an  Image  in  the  womb,  and  was  shaping  in  all  wombs  all 
countenances.  Whilst  He  was  increasing  in  stature  among  the  poor,  from  an  abundant 
treasury  He  was  nourishing  all  !  While  she  that  anointed  Flim  was  anointing  Him, 
with  His  dew  and  His  rain  He  was  anointing  all  !  The  Magi  brought  myrrh  and  gold, 
while  in  Him  was  hidden  a  treasure  of  riches.  The  myrrh  and  spices  which  He  had 
prepared  and  created,  did  the  Magi  bring  Him  of  His  own.  It  was  by  Power  from 
Him  that  Mary  was  able  to  bear  in  Her  bosom  Him  that  bears  up  all  things!  It  was 
from  the  great  storehouse  of  all  creatures,  Mary  gave  Him  all  which  she  did  give 
Him  !  She  gave  Him  milk  from  Himself  that  prepared  it,  she  gave  Him  food 
from  Himself  that  made  it !  He  gave  milk  unto  Mary  as  God:  again  He  sucked  it 
from  her,  as  the  Son  of  Man.  Her  hands  bare  Him  in  that  He  had  emptied.  His 
strength  ;  and  her  arm  embraced  Him,  in  that  He  had  made  Him.self  small.  The 
measure  of  His  Majesty  who  has  measured  .f"  He  caused  His  measures  to  shrink  into 
a  Raiment.  She  wove  for  Him  and  clothed  Him  because  He  had  put  off  His  glory. 
She  measured  Him  and  wove  for  Him,  since  He  had  made  Himself  little. 

'  Ps.  cxxxix.  16.  1  Mat.  xxvii.  52.  2  p  jj  jj.  d.  ^  Jer.  xxxi.  22. 


234  EPHRAIM  SYRUS. 


The  sea  when  it  bore  Him  was  still  and  calmed,  and  how  came  the  lap  of  Joseph  to 
bear  Him  ?  The  womb  of  hell  conceived  Him  and  was  burst  open,  and  how  did  the 
womb  of  Mary  contain  Him  ?  The  stone  that  was  over  the  grave  He  broke  open  by 
His  might,  and  how  could  Mary's  arm  contain  Him  ?  Thou  camest  to  a  low  estate, 
that  Thou  mightest  raise  all  to  life  !  Glory  be  unto  Thee  from  all  that  are  quickened 
by  Thee  !  Who  is  able  to  speak  of  the  Son  of  the  Hidden  One  who  came  down  and 
clothed  Himself  with  a  Body  in  the  womb  ?  He  came  forth  and  sucked  milk  as  a  child, 
and  among  little  children  the  Son  of  the  Lord  of  all  crept  about.  They  saw  Him  as  a 
little  Child  in  the  street,  while  there  was  dwelling  in  Him  the  Love  of  all.  Visibly 
children  surrounded  Him  in  the  street ;  secretly  Angels  surrounded  Him  in  fear.  Cheer- 
ful was  He  with  the  little  ones  as  a  child  ;  awful  was  He  with  the  Angels  as  a  Com- 
mander: He  was  awful  to  John  for  him  to  loose  His  shoe's  latchet  :  He  was  gentle  to 
sinners  that  kissed  His  feet !  The  Angels  as  Angels  saw  Him  ;  according  to  the 
measure  of  his  knowledge  each  man  beheld  Him  :  according  to  the  measure  of  each 
man's  discernment,  thus  he  perceived  Him  that  is  greater  than  all.  The  Father  and 
Himself  alone  are  a  full  measure  of  knowledge  so  as  know  Him  as  He  is  !  For  every 
creature  whether  above  or  below  obtains  each  his  measure  of  knowledge  ;  He  the  Lord 
of  all  gives  all  to  us.  He  that  enriches  all,  requires  usury  of  all.  He  gives  to  all  things 
as  wanting  nothing,  and  yet  requires  usury  of  all  as  if  needy.  He  gave  us  herds  and 
flocks  as  Creator,  and  yet  asked  sacrifices  as  though  in  need.  He  made  the  water  wine 
as  Maker  :  and  yet  he  drank  of  it  as  a  poor  man.  Of  His  own  He  mingled  [wine]  in 
the  marriage  feast.  His  wine  He  mingled  and  gave  to  drink  when  He  was  a  guest.  In 
His  love  He  multiplied  [the  days  of]  the  aged  Simeon;  that  he,  a  mortal,  might  pre- 
sent Him  who  quickeneth  all.  By  power  from  Him  did  Simeon  carry  Him  ;  he  that 
presented  Him,  was  by  Him  presented  [to  God].  He  gave  imposition  of  hands  to 
Moses  in  the  Mount,*  and  received  it  in  the  midst  of  the  river  from  John.  In  the  power 
of  His  gifts  John  was  enabled  to  baptize,  though  earthy,  the  heavenly.  By  power  from 
Him  the  earth  supported  Him  :  it  was  nigh  to  being  dissolved,  and  His  might  strength- 
ened it.  Martha  gave  Him  to  eat  :  viands  which  He  had  created  she  placed  before  Him. 
Of  His  own  all  that  give  have  made  their  vows  :  of  His  own  treasures  they  placed  upon 
His  table. 

HYMN  lY. 

This  is  the  month  which  brings  all  manner  of  joy  ;  it  is  the  freedom  of  the  bonds- 
men, the  pride  of  the  free,  the  crown  of  the  gates,  the  soothing  of  the  body,  that  also  in 
its  love  put  purple  upon  us  as  upon  kings. 

This  is  the  month  that  brings  all  manner  of  victories  ;  it  frees  the  spirit ;  it  subdues 
the  body  ;  it  brings  forth  life  among  mortals  ;  it  caused,  in  its  love.  Godhead,  to  dwell 
in  Manhood. 

In  this  day  the  Lord  exchanged  glory  for  shame,  as  being  humble  ;  because  Adam 
changed  the  truth  for  unrighteousness  as  being  a  rebel  :  the  Good  One  had  mercy  on 
him,  justified  and  set  right  them  that  had  turned  aside. 

Let  every  man  chase  away  his  weariness,  since  that  Majesty  was  not  wearied  with 
being  in  the  womb  nine  months  for  us,  and  in  being  thirty  years  in  Sodom  among  the 
madmen.^ 

Because  the  Good  One  saw  that  the  race  of  man  was  poor  and  humbled,  He  made 
feasts  as  a  treasure-house,  and  opened  them  to  the  slothful,  that  the  feast  might  stir  up 
the  slothful  one  to  rise  and  be  rich. 

••  Exod  xxxiii  22.  ^  Is.  i.  lo.     Rev.  xi.  8. 


HYMNS  ON  THE  NATIVITY.  235 

Lo  !  the  First-born  has  opened  unto  us  His  feast  as  a  treasure-house.  This  one  day 
in  the  whole  year  alone  opens  that  treasure-house  :  come,  let  us  make  gain,  let  us 
grow  rich  from  it,  ere  they  shut  it  up. 

Blessed  be  the  watchful,  that  have  taken  by  force  °  from  it  the  spoil  of  Life.  It  is  a 
great  disgrace,  when  a  man  sees  his  neighbor  take  and  carry  out  treasure,  and  himself 
sits  in  the  treasure-house  slumbering,  so  as  to  come  forth  empty. 

In  this  feast,  let  each  one  of  us  crown  the  gates  of  his  heart.  The  Holy  Spirit  longs 
for  the  gates  thereof,  that  He  may  enter  in  and  dwell  there,  and  sanctify  it,  and  He 
goes  round  about  to  all  the  gates  to  see  where  He  may  enter. 

In  this  feast,  the  gates  are  glad  before  the  gates, ^  and  the  Holy  One  rejoices  in  the 
holy  temple,  and  the  voice  resounds  in  the  mouth  of  children,  and  Christ  rejoices  in 
His  own  feast  as  a  mighty  man. 

At  the  Birth  of  the  Son  the  king  was  enrolling  all  men  for  the  tribute-money,  that 
they  might  be  debtors  to  Him  :  the  King  came  forth  to  us  Who  blotted  out  our  bills,* 
and  wrote  another  bill  in  His  own  Name  that  He  might  be  our  debtor.  The  sun  gave 
longer  light,  and  foreshadowed  the  mystery  by  the  degrees  which  it  had  gone  up."  It 
was  twelve  days  since  it  had  gone  up,  and  to-day  is  the  thirteenth  day  :  a  type  exact 
of  the  Son's  birth  '  and  of  His  Twelve. 

Moses  shut  up  a  lamb  in  the  month  Nisan  on  the  tenth  day  ;  a  type  this  of  the  Son 
that  came  into  the  womb  and  shut  Himself  up  therein  on  the  tenth  day.''  He  came 
forth  from  the  womb  in  this  month  in  which  the  sun  gives  longer  light. 

The  darkness  was  overcome,  that  it  might  proclaim  that  Satan  was  overcome  ;  and 
the  sun  gave  longer  light,  that  it  might  triumph,  because  the  First-born  was  victorious. 
Along  with  the  darkness  the  dark  one  was  overcome,  and  with  the  greater  light  our 
Light  conquered  ! 

Joseph  caressed  the  Son  as  a  Babe  ;  he  ministered  to  Him  as  God.  He  rejoiced  in 
Him  as  in  the  Good  One,  and  he  was  awe-struck  at  Him  as  the  Just  One,  greatly  be- 
wildered. 

"Who  hath  given  me  the  Son  of  the  Most  High  to  be  a  Son  to  me  ?  I  was  jealous 
of  Thy  Mother,  and  I  thought  to  put  her  away,  and  I  knew  not  that  in  her  womb  was 
hidden  a  mighty  treasure,  that  should  suddenly  enrich  my  poor  estate.  David  the  king 
sprang  of  my  race,  and  wore  the  crown  :  and  I  have  come  to  a  very  low  estate,  who 
instead  of  a  king  am  a  carpenter.  Yet  a  crown  hath  come  to  me,  for  in  my  bosom  is 
the  Lord  of  crowns  !  " 

With  rival  words  Mary  burned,  yea  she  lulled  Him,  [saying,]  Who  hath  given  me, 
the  barren,  that  I  should  conceive  and  bring  forth  this  One,  that  is  manifold;  a  little 
One,  that  is  great ;  for  that  He  is  wholly  with  me,  and  wholly  every  where  .-* 

The  day  that  Gabriel  came  in  unto  my  low  estate,  he  made  me  free  instead  of  a 
handmaid,  of  a  sudden  :  for  I  was  the  handmaid  of  Thy  Divine  Nature,  and  am  also 
the  Mother  of  Thy  human  Nature,  O  Lord  and  Son  ! 

Of  a  sudden  the  handmaid  became  the  King's  daughter  in  Thee,  Thou  Son  of  the 
King.  Lo,  the  meanest  in  the  house  of  David,  by  reason  of  Thee,  Thou  Son  of  David, 
lo,  a  daughter  of  earth  hath  attained  unto  Heaven  by  the  Heavenly  One  I 

How  am  I  astonied  that  there  is  laid  before  me  a  Child,  older  than   all  things  ! 

«  Mat.  xi.  12.  '  /.  e.,  the  gates  of  the  heart,  before  the  gates  of  the  Church. 

*  Col.  ii.  i^.  "  9  xhe  increase  of  hght  at  the  time  of  the  Nativity  is  meant. 

'  Exod.  xii.  3. 

•2  Of  Nisan.  So  St.  E.  writes  on  Exod.  xii.  3.  "  The  Lamb  is  a  type  of  our  Lord,  who  on  the  tenth  of 
Nisan  entered  into  the  womb  ;  for  from  the  tenth  day  of  the  seventh  month  when  Zachary  received  the 
message  of  John's  birth,  even  to  the  tenth  day  of  the  iirst  month  when  Mary  received  the  message  from  the 
Angel,  are  six  months." 


236  EPHRAIM  SYRUS. 


His  eye  is  gazing  unceasingly  upon  Heaven.  As  for  the  stammering  of  His  mouth,  to 
my  seeming  it  betokens,  that  with  God  its  silence  speaks. 

Who  ever  saw  a  Child  the  whole  of  Whom  beholdeth  every  place  .f"  His  look  is  like 
one  that  orders  all  creatures  that  are  above  and  that  are  below  !  His  visage  is  like 
that  Commander  that  commandeth  all. 

How  shall  I  open  the  fountain  of  milk  to  Thee,  O  Fountain  ?  Or  how  shall  I  give 
nourishment  to  Thee  that  nourishest  all  from  Thy  Table.-'  How  shall  I  bring  to  swad- 
dling clothes  One  wrapped  round  with  rays  of  glory  ? 

My  mouth  knows  not  how  I  shall  call  Thee,  O  Thou  Child  of  the  Living  One  :  for 
to  venture  to  call  Thee  as  the  Child  of  Joseph,  I  tremble,  since  Thou  art  not  his  seed  : 
and  I  am  fearful  of  denying  the  name  of  him  to  whom  they  have  betrothed  me. 

While  Thou  art  the  Son  of  One,  then  should  I  be  calling  Thee  the  Son  of  many.  For 
ten  thousand  names  would  not  suffice  Thee,  since  Thou  art  the  Son  of  God  and  also 
the  Son  of  man,  yea,  David's  Son  and  Mary's  Lord. 

Who  hath  made  the  Lord  of  mouths  to  be  without  a  mouth  ?  For  my  pure  concep- 
tion of  Thee  wicked  men  have  slandered  me.  Be,  O  Thou  Holy  One,  a  Speaker  for 
Thy  Mother.  Show  a  miracle  that  they  may  be  persuaded,  from  Whom  it  is  that  I 
conceived  Thee  ! 

For  Thy  sake  too  I  am  hated.  Thou  Lover  of  all.  Lo  !  I  am  persecuted  who  have 
conceived  and  brought  forth  One  House  of  refuge  for  men.  Adam  will  rejoice,  for 
Thou  art  the  Key  of  Paradise. 

Lo,  the  sea  raged  against  Thy  mother  as  against  Jonah.  Lo,  Herod,  that  raging 
wave,  sought- to  drown  the  Lord  of  the  seas.  Whither  I  shall  flee  Thou  shalt  teach  me, 
O  Lord  of  Thy  Mother. 

With  Thee  I  will  flee,  that  I  may  gain  in  Thee  Life  in  every  place.  The  prison  with 
Thee  is  no  prison,  for  in  Thee  man  goes  up  unto  Heaven  :  the  grave  with  Thee  is  no 
grave,  for  Thou  art  the  Resurrection  !  ' 

A  star  of  light  which  was  not  nature,  shone  forth  suddenly  ;  less  than  the  sun  and 
greater  than  the  sun,  less  than  it  in  its  visible  light,  but  greater  than  it  in  its  hidden 
might,  by  reason  of  its  mystery. 

The  Morning  Star  cast  its  bright  beams  among  the  darknesses,  and  led  them  as  blind 
men,  and  they  came  and  received  a  great  light  :  they  gave  offerings  and  received  life, 
andthey  worshipped  and  returned. 

Li  the  height  and  the  depth  two  preachers  were  there  to  the  Son  :  the  bright  star 
shouted  above  ;  John  also  preached  below,  two  preachers,  an  earthly  and  a  heavenly. 

That  above  showed  His  Nature  to  be  from  the  Majesty,  and  that  below  too  showed 
his  Nature  to  be  from  mankind.  O  great  marvel,  that  His  Godhead  and  His  Manhood 
each  was  preached  by  them. 

Whoso  thought  Him  earthly,  the  bright  star  convinced  him  that  He  was  heavenly ; 
i^nd  whoso  thought  Him  spiritual,  John  convinced  him  that  He  was  also  corporeal. 

In  the  Holy  temple  Simeon  carried  Him,  and  lulled  Him,  [saying,]  "Thou  art  come, 
O  Merciful  One,  showing  mercy  on  my  old  age,  making  my  bones  to  go  into  the  grave 
in  peace.     In  Thee  shall  I  be  raised  from  the  grave  into  Paradise  !  " 

Anna  embraced  Him,  and  put  her  mouth  to  His  lips,  and  the  Spirit  dwelt  upon  her 
own  lips.  As  when  Isaiah's  mouth  was  silent,  the  coal*  which  approached  his  lips 
opened  his  mouth  ;  so  Anna  burned  with  the  Spirit  of  His  mouth,  yea,  she  lulled  Him, 
[saying,]    "Son  of  the  Kingdom,  Son  of  the  lowliness,  that  hearest  and  art  still,  that 

'  John  xi.  25.  •*  Isai  6. 


HYMNS  ON  THE  NATIVITY.  237 

seest  and  art  hidden,  that  knowest  and  art  unknown,  God,  Son  of  Man,  glory  be  unto 
Thy  Name." 

The  barren  also  heard,  ran,  and  came  with  their  provisions  :  the  Magi  came  with 
their  treasures,  the  barren  came  with  their  provisions.  Provisions  and  riches  were  sud- 
denly heaped  up  in  the  house  of  the  poor. 

The  barren  woman  cried  out,  as  at  that  which  she  looked  not  for,  Who  hath  granted 
me  this  sight  of  thy  Babe,  O  Blessed  One,  by  whom  the  heaven  and  earth  are  filled  ! 
Blessed  be  thy  Fruit,  which  made  the  barren  vine  to  bear  a  cluster. 

Zacharias  came  and  opened  his  venerable  mouth  and  cried,  "Where  is  the  King,  for 
whose  sake  I  have  begotten  the  Voice  that  is  to  preach  before  His  face  .''  Hail,  Son  of 
the  King,  to  whom  also  our  Priesthood  shall  be  given  up  !  " 

John  approached  with  his  parents  and  worshipped  the  Son,  and  He  shed  glory  upon 
his  countenance;  and  he  was  not  moved  as  when  in  the  womb  !  Mighty  miracle,  that 
here  he  was  worshipping,  there  he  leaped, 

Herod  also,  that  base  fox,  that  stalked  about  like  a  lion,  as  a  fox  crouched  down, 
and  howled,  when  he  heard  the  roaring  of  the  Lion,  who  came  to  sit  in  the  kingdom 
according  to  the  Scriptures.  The  fox  heard  that  the  Lion  was  a  whelp,  and  as  a  suck- 
ling ;  and  he  sharpened  His  teeth,  that  while  He  was  yet  a  child  the  fox  might  lie  in 
wait  and  devour  the  Lion  ere  He  had  grown  up,  and  the  breath  of  His  mouth  should 
destroy  him. 

The  whole  creation  became  mouths  to  Him,  and  cried  concerning  Him.  The  Magi 
cried  by  their  offerings  !  the  barren  cried  with  their  children,  the  star  of  light  cried  in 
that  air,  lo  !  the  Son  of  the  King  ! 

The  Heavens  were  opened,  the  waters  were  calmed,  the  Dove  glorified  Him,  the 
voice  of  the  Father,  louder  than  thunder,  was  instant  and  said.  This  is  my  beloved 
Son.     The  Angels  proclaim  Him,  the  children  shout  to  Him  with  their  Hosannas. 

These  voices  above  and  below  proclaim  Him  and  cry  aloud.  The  slumber  of  Sion 
was  not  dispersed  by  the  voice  of  the  thunders,  but  she  was  offended,  stood  up,  and 
slew  Him  because  He  aroused  her. 

HYMN  V. 

At  the  birth  of  the  Son,  there  was  a  great  shouting  in  Bethlehem  ;  for  the  Angels 
came  down,  and  gave  praise  there.  Their  voices  were  a  great  thunder  :  at  that  voice 
of  praise  the  silent  ones  came,  and  gave  praise  to  the  Son. 

Blessed  be  that  Babe  in  whom  Eve  and  Adam  were  restored  to  youth  !  The 
shepherds  also  came  laden  with  the  best  gifts  of  their  flock  :  sweet  milk,  clean  flesh, 
befitting  praise  !  They  put  a  difference,  and  gave  Joseph  the  flesh,  Mary  the  milk,  and 
the  Son  the  praise  !  They  brought  and  presented  a  suckling  lamb  to  the  Paschal 
Lamb,  a  first-born  to  the  First-born,  a  sacrifice  to  the  Sacrifice,  a  lamb  of  time  to  the 
Lamb  of  Truth.      Fair  sight  [to  see]  the  lamb  offered  to  The  Lamb  ! 

The  lamb  bleated  as  it  was  offered  before  the  First-born.  It  praised  the  Lamb,  that 
had  come  to  set  free  the  flocks  and  the  oxen  from  sacrifices  :  ^  yea  that  Paschal  Lamb, 
Who  handed  down  and  brought  in  the  Passover  of  the  Son. 

The  shepherds  came  near  and  worshipped  Him  with  their  staves.  They  saluted 
Him  with  peace,  prophesying  the  while,  "  Peace,  O  Prince  of  the  Shepherds. "  The  rod 
of  Moses  *  praised  Thy  Rod,  O  Shepherd  of  all  ;  for  Thee  Moses  praises,  although  his 
lambs  have  become  wolves,  and  his  flocks  as  it  were  dragons,  and  his  sheep  fanged 
beasts.      In  the  fearful  wilderness  his  flocks  became  furious,  and  attacked  him. 

»  Ps.  1.  9  ;  Is.  Ixvi.  3.  6  Exod.  iv.  4,  etc. 


238  EPHRAIM  SYRUS. 


Thee  then  the  Shepherds  praise,  because  Thou  hast  reconciled  the  wolves  and  the 
lambs  within  the  fold  ;  O  Babe,  that  art  older  than  Noah  and  younger  than  Noah,  that 
reconciled  all  within  the  ark  amid  the  billows  ! 

David  Thy  father  for  a  lamb's  sake  slaughtered  a  lion.  Thou,  O  Son  of  David,  hast 
'killed  the  unseen  wolf  that  murdered  Adam,  the  simple  lamb  who  fed  and  bleated  in 
Paradise. 

At  that  voice  of  praise,  brides  were  moved  to  hallow  themselves,  and  virgins  to  be 
chaste,  and  even  young  girls  became  grave  :  they  advanced  and  came  in  multitudes, 
and  worshipped  the  Son. 

Aged  women  of  the  city  of  David  came  to  the  daughter  of  David ;  they  gave 
thanks  and  said,  "  Blessed  be  our  country,  whose  streets  are  lightened  with  the  rays  of 
Jesse  !     To-day  is  the  throne  of  David  established  by  Thee,  O  Son  of  David." 

The  old  men  cried,  "  Blessed  be  that  Son  Who  restored  Adam  to  youth.  Who  was 
vexed  to  see  that  he  was  old  and  worn  out,  and  that  the  serpent  who  had  killed  him, 
had  changed  his  skin  and  had  gotten  himself  away.  Blessed  be  the  Babe  in  Whom 
Adam  and  Eve  were  restored  to  youth." 

The  chaste  women  said,  O  Blessed  Fruit,  bless  the  fruit  of  our  wombs  ;  to  Thee 
may  they  be  given  as  first-born.  They  waxed  fervent  and  prophesied  concerning  their 
children,  who,  when  they  were  killed  for  Him,  were  cut  off,  as  it  were  first-fruits. 

The  barren  also  fondled  Him,  and  carried  Him  ;  they  rejoiced  and  said.  Blessed 
Fruit  born  without  marriage,  bless  the  wombs  of  us  that  are  married ;  have  mercy  on 
our  barrenness,  Thou  wonderful  Child  of  Virginity  ! 


HYMN  VI. 

Blessed  be  the  Messenger  that  was  laden,  and  came  ;  a  great  peace  !  The  Bowels 
of  the  Father  brought  Him  down  to  us  ;  He  did  not  bring  up  our  debts  to  Him,  but 
made  a  satisfaction  to  that  Majesty  with  His  own  goods. 

Praised  be  the  Wise  One,  who  reconciled  and  joined  the  Divine  with  the  Human 
Nature.  One  from  above  and  one  from  below,  He  confined  the  Natures  as  medicines, 
and  being  the  Image  of  God,  became  man. 

That  Jealous  One  when  He  saw  that  Adam  was  dust,  and  that  the  cursed  serpent 
had  devoured  him,  shed  soundness  into  that  which  was  tasteless,  and  made  him  [as] 
salt,  wherewith  the  accursed  serpent  should  be  blinded. 

Blessed  be  the  Merciful  One,  who  saw  the  weapon  by  Paradise,  that  closed  the  way 
to  the  Tree  of  Life  ;  and  came  and  took  a  Body  which  could  suffer,  that  with  the  Door, 
that  was  in  His  side,  He  might  open  the  way  into  Paradise. 

Blessed  be  that  Merciful  One,  who  lent  not  Himself  to  harshness,  but  without  con- 
straint conquered  by  wisdom  ;  that  He  might  give  an  ensample  unto  men,  that  by 
virtue  and  wisdom  they  might  conquer  discerningly. 

Blessed  is  Thy  flock,  since  Thou  art  the  gate  thereof,  and  Thou  art  the  staff  thereof. 
Thou  art  the  Shepherd  thereof,  Thou  art  the  Drink  thereof.  Thou  art  the  salt  thereof, 
yea,  the  Visitor  thereof.  Hail  to  the  Only-Begotten,  that  bare  abundantly  all  manner 
of  consolations  ! 

The  husbandmen  came  and  did  obeisance  before  the  Husbandman  of  Life.  They 
prophesied  to  Him  as  they  rejoiced,  [saying,]  "Blessed  be  the  Husbandman,  by 
Whom  the  ground  of  the  heart  is  tilled,  Who  gathereth  His  wheat  into  the  garner  of 
Life." 

The  husbandmen  came  and  gave  glory  to  the  Vineyard  that  sprang  of  the  root  and 


HYMNS  ON  THE  NATIVITY.  239 

stem  of  Jesse,  the  Virgin  Cluster  of  the  glorious  Vine.  "  May  we  be  vessels  for  Thy 
new  Wine  that  renews  all  things." 

"  In  Thee  may  the  Vineyard  of  my  Well-beloved  that  yielded  wild  grapes  '  find  peace  ! 
Graft  its  vines  from  Thy  stocks  ;  let  it  be  laden  entirely  from  Thy  blessings  with  a  fruit 
which  may  reconcile  the  Lord  of  the  Vineyard,  Who  threatens  it.'" 

Because  of  Joseph  the  workmen  came  to  the  Son  of  Joseph  saying,  "  Blessed  be  Thy 
Nativity,  Thou  Head  of  Workmen,  the  impress  whereof  the  ark  bore,  after  which  was 
fashioned  the  Tabernacle  of  the  congregation  that  was  for  a  time  only  !  " " 

"Our  craft  praises  Thee,  Who  art  our  glory.  Make  Thou  the  yoke  which  is  light,  yea 
easy,  for  them  that  bear  it ;  make  the  measure,  in  which  there  can  be  no  falseness, 
which  is  full  of  Truth  ;  yea,  devise  and  make  measures'  by  righteousness  ;  that  he  that 
is  vile  may  be  accused  thereby,  and  he  that  is  perfect,  may  be  acquitted  thereby. 
Weigh  therewith  both  mercy  and  truth,  O  just  One,  as  a  judge." 

' '  Bridegrooms  with  their  brides  rejoiced.  '  Blessed  be  the  Babe,  whose  Mother  was 
Bride  of  the  Holy  One  !  Blessed  the  marriage  feast,  whereat  Thou  wast  present,  in 
which  when  wine  was  suddenly  wanting,  in  Thee  it  abounded  again  !  ' " 

The  children  cried  out,  "Blessed  He  that  hath  become  unto  us  a  Brother,  and  Com- 
panion in  the  midst  of  the  streets.  Blessed  be  the  day  which  by  the  Branches  '  gives 
glory  to  the  Tree  of  life,  that  made  His  Majesty  be  brought  low,  to  our  childish 
age  ! " 

Women  heard  that  a  Virgin  should  conceive  and  bring  forth  a  Son  :  honourable 
women  hoped  that  thou  wouldest  rise  from  them  ;  yea  noble  ladies  that  Thou  mightest 
spring  up  from  them  !  Blessed  be  Thy  Majesty,  that  humbled  Itself,  and  rose  from  the 
poor  ! 

Yea  the  young  girls  that  carried  Him  prophesied,  saying,  "  Whether  I  be  hated  or 
fair,  or  of  low  estate,  I  am  without  spot  for  Thee.  I  have  taken  Thee  in  charge  for  the 
bed  of  Childbirth." 

Sarah  had  lulled  Isaac,  who  as  a  slave  ^  bare  the  Image  of  the  King  his  Master  on 
his  shoulders,  even  the  sign  of  His  Cross  ;  yea,  on  his  hands  were  bandages  and  suffer- 
ings, a  type  of  the  nails. 

Rachel  cried  to  her  husband,  and  said,  Give  me  sons.  ^  Blessed  be  Mary,  in  whose 
womb,  though  she  asked  not,  Thou  didst  dwell  holily,  O  Gift,  that  poured  itself  upon 
them  that  received  it. 

Hannah  with  bitter  tears. asked  a  child  ;  *  Sarah  and  Rebecca  with  vows  and  words, 
Elizabeth  also  with  her  prayer,  after  having  vexed  themselves  for  a  long  time,  yet  so 
obtained  comfort. 

Blessed  be  Mary,  who  without  vows  and  without  prayer,  in  her  Virginity  conceived 
and  brought  forth  the  Lord  of  all  the  sons  of  her  companions,  who  have  been  or  shall 
be  chaste  and  righteous,  priests  and  kings. 

Who  else  lulled  a  son  in  her  bosom  as  Mary  did .-'  who  ever  dared  to  call  her  son, 
Son  of  the  Maker,  Son  of  the  Creator,  Son  of  the  Most  High  ? 


'  S.  husks. 

*  So  too  St.  E.  himself  upon  Exodus  xxxvii.  "  And  Bezaleel  made  an  ark  of  undecaying  wood,  a  type  of  the 
Body  of  Immanuel,  which  is  incorruptible,  and  not  soiled  by  sin.  By  the  gold  within  and  without  he  indi- 
:ates  the  Divine  Nature  of  the  Word,  which  was  united  unto  all  the  functions  (S.  vessels)  of  the  Soul  and  the 
Body  in  a  manner  no  discourse  can  reach,  seeing  he  anointed  our  manhood  with  His  Godhead. "  These 
ATords  appear  to  make  it  plain,  that  St.  E.  means  the  same  ark  above  as  in  this  passage  ;  he,  however,  uses  a 
iifferent  word,  and  one  which  others  contend  is  only  applied  to  Noah's  ark. 

'  St.  Mark,  vi.  3,  intimates  that  our  Lord  was  a  carpenter  Himself,  while  on  earth. 

'  He  alludes  to  Palm  Sunday,  on  which  the  children  carried  them. 

^  Gen.  xxii.  6.  3  q^.^.  xx.x.  i.  4  j  Sam.  i.  7. 


240  EPHRAIM  SYRUS. 


Who  ever  dared  to  speak  to  her  son  as  in  prayer  ?  O  Trust  of  Thy  Mother  as  God, 
her  Beloved  and  her  Son  as  Man,  in  fear  and  love  it  is  meet  for  thy  Mother  to  stand 
before  Thee  ! 

HYMN  VII. 

The  Son  of  the  Maker  is  like  unto  His  Father  as  Maker  !  He  made  Himself  a  pure 
body,  He  clothed  Himself  with  it,  and  came  forth  and  clothed  our  weakness  with  glory, 
which  in  His  mercy  He  brought  from  the  Father. 

From  Melchizedek,  the  High  Priest,  a  hyssop  came  to  Thee,  a  throne  and  crown  from 
the  house  of  David,  a  race  and  family  from  Abraham. 

Be  thou  unto  me  a  Haven,  for  Thine  own  sake,  O  great  Sea.  Lo  !  the  Psalms  of 
David  Thy  Father,  and  the  words  also  of  the  Prophets,  came  forth  unto  me,  as  it  were 
ships. 

David  Thy  father,  in  the  hundred  and  tenth  Psalm,  twined  together  two  numbers  as 
it  were  crowns  to  Thee,  and  came  [to  Thee],  O  Conqueror  !  With  these  shalt  Thou  be 
crowned,  and  unto  the  throne  shalt  Thou  ascend  and  sit. 

A  great  crown  is  the  number  that  is  twined  in  the  hundred,  wherein  is  crowned  Thy 
Godhead !  A  little  crown  is  that  of  the  number  ten,  which  crowns  the  Head  of  Thy 
Manhood,  O  Victorious  One  1 

For  Thy  sake  women  sought  after  men.  Tamar  desired  him  that  was  widowed, 
and  Ruth  loved  a  man  that  was  old,  yea,  that  Rahab,  that  led  men  captive,  was  captiv- 
ated by  Thee. 

Tamar  went  forth,  and  in  the  darkness  ^  stole  the  Light,  and  in  uncleanness  stole  the 
Holy  One,  and  by  uncovering  her  nakedness  she  went  in  and  stole  Thee,  O  glorious 
One,  that  bringest  the  pure  out  of  the  impure. 

Satan  saw  her  and  trembled,  and  hasted  to  trouble  her.  He  brought  the  judgment 
to  her  mind,  and  she  feared  not  ;  stoning  and  the  sword,  and  she  trembled  not.  He 
that  teacheth  adultery  hindered  adultery,  because  he  was  a  hinderer  of  Thee. 

For  holy  was  the  adultery  of  Tamar,  for  Thy  sake.  Thee  it  was  she  thirsted  after, 
O  pure  Fountain.  Judah  defrauded  her  of  drinking  Thee.  The  thirsty  womb  stole  a 
dew-draught  of  Thee  from  the  spring  thereof. 

She  was  a  widow  for  Thy  sake.  Thee  did  she  long  for,  she  hasted  and  was  also  an 
harlot  for  Thy  sake.  Thee  did  she  vehemently  desire,  and  was  sanctified  in  that  it  was 
Thee  she  loved. 

May  Tamar  rejoice  that  her  Lord  hath  come  and  hath  made  her  name  known  for 
the  son  of  her  adultery  !  Surely  the  name  she  gave  him  °  was  calling  unto  Thee  to  come 
to  her. 

For  Thee  honorable  women  shamed  themselves,  Thou  that  givest  chastity  to  all ! 
Thee  she  stole  away  in  the  midst  of  the  ways,  who  pavest  the  way  into  the  kingdom  ! 
Because  it  was  life  that  she  stole,  the  sword  was  not  able  to  put  her  to  death. 

Ruth  lay  down  by  a  man  in  the  threshingfloor  for  Thy  sake  ;  her  love  made  her 
bold  for  Thy  sake,  O  Thou  that  teachest  all  penitents  boldness.  Her  ears  refused  [to 
listen  to]  any  voices  for  the  sake  of  Thy  voice. 

The  live  coal  that  glowed  went  up  into  the  bed,  of  Boaz,  lay  down  there,  saw  the 
High  Priest,  in  whose  loins  was  hidden  a  fire  for  his  incense  !  '  She  hasted  and  was  a 
heifer  to  Boaz,  that  should  bring  forth  Thee,  the  fatted  Calf. 

^  Gen.  xxxviii.  «  Gen.  xxxviii.  29. 

'  The  introduction  of  Ruth  after  Tamar  was  doubtless  suggested  by  Ruth  iv.  12.  Mat.  i.  3,  etc.  St.  E. 
seems  to  mean,  ''  Ruth  saw  by  faith  Christ  the  High  Priest,  in  whose  loins  was  to  be  that  Fire  of  Righteous- 
ness which  alone  could  make  the  incense  {i.e.  the  child  which  rose  up  from  Ruth,  who  is  called  a  coal)  to 
be  acceptable." 


HYMNS  ON  THE  NATIVITY.  241 

She  went  gleaning  for  her  love  of  Thee;  she  gathered  straw.  Thou  didst  quickly- 
pay  her  the  reward  of  her  lowliness  ;  and  instead  of  ears  of  corn,  the  Root  of  Kings, 
and  instead  of  straws,  the  Sheaf  of  Life,  didst  Thou  make  to  spring  from  her. 

HYMN  VHI. 

That  Thy  Resurrection  might  be  believed  among  the  gainsayers,  they  sealed  Thee  up 
within  the  sepulchre,  and  set  guards  ;  for  it  was  for  Thee  that  they  sealed  the  sepulchre 
and  set  guards,  O  Son  of  the  Living  One  ! 

When  they  had  buried  Thee,  if  they  had  neglected  Thee  and  left  Thee,  and  gone, 
there  would  have  been  room  to  lie  [and  say]  that  they  did  steal,  O  Quickener  of  all ! 
When  they  craftily  sealed  Thy  sepulchre,  they  made  Thy  Glory  greater. 

A  type  of  Thee  therefore  was  Daniel,  and  also  Lazarus  ;  one  in  the  den,  which  the 
Gentiles  sealed  up,  and  one  in  the  sepulchre,  that  the  People  opened.  Lo  !  their  signs 
and  their  seals  reproved  them. 

Their  mouth  had  been  open,  if  they  had  left  Thy  sepulchre  open.  But  they  went  away 
because  they  had  shut  Thy  sepulchre  and  sealed  it,  and  closed  up  their  own  mouths. 
Yea  they  closed  it,  and  when  they  had  senselessly  covered  Thy  sepulchre,  all  the 
slanderers  covered  their  own  heads. 

But  in  Thy  Resurrection  Thou  persuadest  them  concerning  Thy  Birth  ;  since  the 
womb  was  sealed,  and  the  sepulchre  closed  up  ;  being  alike  pure  in  the  womb,  and 
living  in  the  sepulchre.*  The  womb  and  the  sepulchre  being  sealed  were  witnesses 
unto  Thee. 

The  belly  and  hell  cried  aloud  of  Thy  Birth  and  Thy  Resurrection  :  The  belly  con- 
ceived Thee,  which  was  sealed  ;  hell  brought  Thee  forth  which  was  closed  up.  Not 
after  nature  did  either  the  belly  conceive  Thee,  or  hell  give  Thee  up  ! 

Sealed  was  the  sepulchre  whereto  they  had  entrusted  Thee,  that  it  might  keep  the 
dead  [safe].  Virgin  was  the  womb  which  no  man  knew.  Virgin  womb  and  sealed 
sepulchre,  like  trumphets,  proclaimed  Him  in  the  ears  of  a  deaf  people. 

The  sealed  belly  and  the  closed  rock  were  amongst  the  accusers.  For  they  slan- 
dered the  Conception  as  being  of  the  seed  of  man,  and  the  Resurrection  as  being  of  the 
robbery  of  man  ;  the  seal  and  the  signet  convicted  them,  and  pleaded  that  Thou  wert 
of  Heaven. 

The  people  stood  between  Thy  Birth  and  Thy  Resurrection.  They  slandered  Thy 
Birth,  Thy  Death  condemned  them  :  they  set  aside  Thy  Resurrection,  Thy  Birth  refuted 
them  ;  they  were  two  wrestlers  that  stopped  the  mouth  that  slandered. 

For  Elijah  they  went  and  searched  the  mountains  :'  as  they  sought  him  on  earth, 
they  the  more  confirmed  that  he  was  taken  up.  Their  searching  bare  witness  that  he 
was  taken  up,  in  that  it  found  him  not. 

If  then  prophets  that  had  had  forewarning  of  Elijah's  ascension,  doubted  as  it  were 
of  his  going  up,  how  much  more  would  impure  men  speak  slander  of  the  Son  ?  By 
their  own  guards  He  convinced  them  that  He  was  risen  again. 

To  Thy  Mother,  Lord,  no  man  knew  what  name  to  give.  Should  he  call  her  Virgin, 
her  Child  stood  [there]  ;  and  married  no  man  knew  her  to  be  !  If  then  none  compre- 
hended Thy  Mother,  who  shall  suffice  for  Thee.? 

For  she  was,  alone,  Thy  Mother  ;  along  with  all,  Thy  Sister.  She  was  Thy  mother, 
she  was  Thy  Sister.  She  along  with  chaste  women'  was  Thy  betrothed.  With  every- 
thing didst  Thou  adorn  Her,  Thou  ornament  of  Thy  Mother. 

8  Ps.  Ixxxyiii.  5.  '2  Kings  ii.  16.  '  Ps.  xlv.  14 

16 


242  '  EPHRAIM  SYRUS. 


For  she  was  Thy  Bride  by  nature  ere  Thou  hadst  come ;  she  conceived  Thee  not 
by  nature  after  Thou  wast  come,  O  Holy  One,  and  was  a  Virgin  when  she  had  brought 
Thee  forth  holily. 

Mary  gained  in  Thee,  O  Lord,  the  honours  of  all  married  women.  She  conceived 
[Thee]  within  her  without  marriage.  There  was  milk  in  her  breasts,  not  after  the  way 
of  nature.     Thou  madest  the  thirsty  land  suddenly  a  fountain  of  milk. 

If  she  carried  Thee,  Thy  mighty  look  made  her  burden  light  ;  if  she  gave  Thee  to 
eat,  it  was  because  Thou  wert  hungry  ;  if  she  gave  Thee  to  drink  [it  was],  because 
Thou  wert  thirsty  ;  willingly  if  she  embraced  Thee,  Thou,  the  coal  of  mercies,  didst  keep 
her  bosom  safe. 

A  wonder  is  Thy  Mother.  The  Lord  entered  her,  and  became  a  servant  :  the  Word 
entered  her,  and  became  silent  within  her  ;  thunder  entered  her,  and  His  voice  was  still : 
the  Shepherd  of  all  entered  her  ;  He  became  a  Lamb  in  her,  and  came  forth  bleating. 

The  Belly  of  Thy  Mother  changed  the  order  of  things,  O  Thou  that  orderest  all  ! 
The  rich  went  in.  He  came  out  poor  :  the  High  One  went  in.  He  came  out  lowly. 
Brightness  went  into  her  and  clothed  Himself,  and  came  forth  a  despised  form. 

The  Mighty  went  in,  and  clad  Himself  with  fear  from  the  Belly.  He  that  giveth 
food  to  all  went  in,  and  gat  hunger.  He  that  giveth  all  to  drink  went  in,  and  gat  thirst. 
Naked  and  bare  came  forth  from  her  the  Clother  of  all. 

The  daughters  of  the  Hebrews  that  cried  in  the  Lamentations  of  Jeremiah,  instead 
of  lamentations  of  their  Scriptures,  used  lulling-songs  from  their  own  books  :  a  hidden 
Power  within  their  words  was  prophesying. 

Eve  lifted  up  her  eyes  from  Sheol  and  rejoiced  in  that  day,  because  the  Son  of  her 
daughter  as  a  medicine  of  life  came  down  to  raise  up  the  mother  of  His  mother. 
Blessed  Babe,  that  bruised  the  head  of  the  Serpent  that  smote  her  ! 

She  saw  the  type  of  Thee  from  the  youth  of  Isaac  the  fair.  For  Thee  Sarah,  as  see- 
ing that  types  of  thee  rested  on  his  childhood,  called  him,  saying,  O  child  of  my  vows, 
in  whom  is  hidden  the  Lord  of  vows. 

Samson  the  Nazarite  shadowed  forth  a  type  of  Thy  working.  He  tore  the  lion,  the 
image  of  death,  whom  Thou  didst  destroy,  and  caused  to  go  forth  from  his  bitterness 
the  sweetness  of  life  for  men. 

Hannah  also  embraced  Samuel;  for  Thy  righteousness  was  hidden  in  him  who 
hewed  in  pieces  Agag  as  [a  type]  of  the  wicked  one.  He  wept  over  Saul,  because  Thy 
goodness  also  was  shadowed  forth  in  him.^ 

How  meek  art  Thou  !  How  mighty  art  Thou,  O  Child  ! '  Thy  judgment  is  mighty 
Thy  love  is  sweet  !  Who  can  stand  against  Thee.?  Thy  Father  is  in  Heaven,  Thy 
Mother  is  on  earth  ;  who  shall  declare  Thee  .'*  * 

If  a  man  should  seek  after  Thy  Nature,  it  is  hidden  in  Heaven  in  the  mighty  Bosom 
of  the  Godhead  ;  and  if  a  man  seek  aftfer  Thy  visible  Body,  it  is  laid  down  before  their 
eyes  in  the  lowly  bosom  of  Mary. 

The  mind  wanders  between  Thy  generations,  O  Thou  Rich  One  !  Thick  folds  are 
upon  Thy  Godhead.  Who  can  sound  Thy  depths.  Thou  great  Sea  that  made  itself 
little .? 

We  come  to  see  Thee  as  God,  and,  lo  !  Thou  art  a  man  :  we  come  to  see  Thee  as 
man,  and  there  shineth  forth  the  Light  of  Thy  Godhead  ! 

Who  would  believe  that  Thou  art  the  Heir  of  David's  Throne  ?  A  manger  hast  Thou 
inherited  out  of  [all]  his  beds,  a  cave  has  come  down  to  Thee  out  of  all  his  palaces. 
Instead  of  his  chariots  a  common  ass's  colt,  perchance,  comes  down  to  Thee. 

'^  I  Sam.  ii.  26.  ^  Luke  ii.  52.  "  Is.  liii.  8. 


HYMNS  ON  THE  NATIVITY.  243 


How  fearless  art  Thou,  O  Babe,  that  dost  let  all  have  thee  [to  carry]  :  upon  every 
one  that  meets  with  Thee  dost  Thou  smile  :  to  every  one  that  sees  Thee,  art  Thou  glad- 
some !     Thy  love  is  as  one  that  hungers  after  men. 

Thou  makest  no  distinction  between  Thy  fathers  and  strangers,  nor  Thy  Mother  and 
maidservants,  nor  her  that  suckled  Thee  and  the  unclean.  Was  it  Thy  forwardness  or 
Thy  love,  O  Thou  that  lovest  all  ? 

What  moves  Thee  that  Thou  didst  let  all  that  saw  Thee  have  Thee,  both  rich  and 
poor.?  Thou  helpedst  them  that  called  Thee  not.  Whence  came  it  that  Thou  hun- 
geredst  so  for  men  ? 

How  great  was  Thy  love,  that  if  one  rebuked  Thee,  Thou  wast  not  wroth  !  if  a  man 
threatened  Thee,  Thou  wast  not  terrified !  if  one  hissed  at  Thee,  Thou  didst  not  feel 
vexed  !     Thou  art  above  the  laws  of  the  avengers  of  injuries. 

Moses  was  meek,  and  [yet]  his  zeal  was  harsh,  for  he  struggled  and  slew.  Elisha 
also,  who  restored  a  child  to  life,  tore  a  multitude  of  children  in  pieces  by  bears.  Who 
art  Thou,  O  Child,  whose  love  is  greater  than  that  of  the  Prophets  .? 

The  son  of  Hagar  who  was  wild,  kicked  at  Isaac."  He  bore  it  and  was  silent,  and 
his  mother  was  jealous.  Art  Thou  the  mystery  of  him,  or  is  not  he  the  type  of  Thee  ? 
art  thou  like  Isaac,  or  is  it  not  he  that  is  like  Thee? 

HYMN  IX. 

Come  rest,  and  be  still  in  the  bosom  of  Thy  Mother,  Son  of  the  Glorious.  Forward- 
ness fits  not  the  sons  of  kings.  O  Son  of  David,  Thou  art  glorious,  and  [yet]  the  Son 
of  Mary,  who  dost  hide  Thy  beauty  in  the  inner  chamber. 

To  whom  art  Thou  like,  glad  Babe,  fair  little  One,  Whose  Mother  is  a  Virgin,  Whose 
Father  is  hidden,  Whom  even  the  Seraphim  are  not  able  to  look  upon  ?  Tell  us  whom 
Thou  art  like,  O  Son  of  the  Gracious  ! 

When  the  wrathful  came  to  see  Thee,  Thou  madestthem  gladsome  :  they  exchanged 
smiles  one  with  another  :  the  angry  were  made  gentle  in  Thee,  O  sweet  One.  Blessed 
art  Thou,  little  One,  for  that  in  Thee  even  the  bitter  are  made  sweet. 

Who  ever  saw  a  Babe  that  was  gladsome  when  in  arms  to  those  that  came  near  him, 
lo  !  reached  Himself  unto  them  that  were  far  off.?  Fair  sight  [to  see]  aChild,  that  takes 
thought  for  every  man  that  they  may  see  him  ! 

He  that  hath  care  came  and  saw  Thee,  and  his  care  fled  away.  He  that  had  anxiety  ; 
at  Thee  forgat  his  anxiety  ;  the  hungry  by  Thee  forgat  his  victuals  ;  and  he  that  had  an 
errand,  by  Thee  was  errant  and  forgot  his  journey  I 

O  still  Thyself,  and  let  men  go  to  their  works  !  Thou  art  a  son  of  the  poor,  learn 
from  Thyself  that  all  the  poor  had  to  leave  their  work  to  come.  Thou  who  lovest  men, 
hast  bound  men  together  by  Thy  gladsomeness. 

David,  that  stately  king,  took  branches,"  and  in  the  feast  amongst  the  children  as  he 
danced,  he  gave  praise.      Is  it  not  the  love  of  David  Thy  father  that  is  warm  in  Thee  ? 

That  daughter  of  Saul !  her  father's  devil  spake  in  her  :  she  called  the  stately  [king] 
a  vile  fellow,  because  he  gave  an  ensample  to  the  elders  of  her  people  of  taking  up 
branches  with  the  children  in  the  day  of  praise  to  Thee. 

Who  would  not  fear  to  lay  it  to  Thee  that  Thou  art  forward  ?  For  lo,  the  daughter 
of  Saul  who  mocked  the  child,  cut  off  her  womb  from  childbearing  ;  because  her  mouth 
derided,  the  reward  of  its  mouth  was  barrenness.' 

*  Gen.  xvi.  12,  and  xxi.  9.  *  Scripture  does  not  mention  this.  '  2  Sam.  vi.  23. 


244  EPHRAIM  SYRUS. 


Let  mouths  tremble  at  blasphemy,  lest  they  be  shut  up  !  Refrain,  O  daughter  of 
Sion,  thy  mouth  from  Him,  for  He  is  the  Son  of  David,  Who  is  gladsome  before  thee. 
Be  not  unto  Him  as  the  daughter  of  Saul,  whose  race  is  extinct. 

Because  Elijah  restrained  the  desire  of  the  body,  he  withheld  rain  from  the  adulter- 
ous ;  because  he  kept  under  his  body,  he  withheld  dew  from  the  whoremongers,  who 
let  their  fountains  be  loosely  poured  out. 

Because  the  hidden  fire  of  the  lust  of  the  body  ruled  not  in  him,  to  him  the  fire  from 
on  high  was  obedient.  And  since  he  subdued  on  the  earth  the  lust  of  the  flesh,  he  went 
up  thither  where  holiness  dwells  and  is  at  peace. 

Elisha  also  who  deadened  his  own  body,  quickened  the  dead.  The  resurrection  of 
the  dead  was  in  the  usual  course  by  a  sanctitication  not  in  the  usual  course  ;  He  raised 
the  child,  because  he  purified  his  soul  like  a  weaned  child. 

Moses,  who  divided  and  separated  himself  from  his  wife,  divided  the  sea  before  the 
harlot.  Zipporah  though  daughter  of  a  heathen  priest  kept  sanctity  :  with  a  calf  the 
daughter  of  Abraham  **  went  a  whoring. 


HYMN  X. 

In  Thee  will  I  begin  to  speak.  Thou  Head  that  didst  begin  all  created  things.'  I, 
even  I  will  open  my  mouth,  but  it  is  Thou  that  fillest  my  mouth.'  I  am  the  earth  to 
Thee,  and  Thou  art  the  husbandman.  Sow  Thy  voice  in  me,'^  Thou  that  sowedst  Thy- 
self in  the  womb  of  thy  Mother. 

"All  the  chaste  daughters  of  the  Hebrews,^  and  the  virgins'  daughters  of  the  chief 
men,  are  astonished  at  me  !  For  Thee  doth  the  daughter  of  the  poor  meet  with  envy, 
for  Thee,  the  daughter  of  the  weak  with  jealousy.     Who  hath  given  Thee  to  me  .'' 

"  O  Son  of  the  Rich  One,  Who  abhorred  the  bosom  of  the  rich  women,  who  led 
Thee  to  the  poor.!*  for  Joseph  was  needy  and  I  also  in  want,  yet  Thy  merchants  have 
come,  and  brought  gold,  to  the  house  of  the  poor." 

She  saw  the  Magi  :  her  songs  increased  at  their  offerings  ;  "  Lo  !  Thy  worshippers 
have  surrounded  me,  yea  thy  offerings  have  encircled  me.  Blessed  be  the  Babe  who 
made  His  Mother  a  harp  for  His  words  : 

"And  as  the  harp  waiteth  for  its  master,  my  mouth  waiteth  for  Thee.  May  the 
tongue  of  Thy  Mother  bring  what  pleases  Thee  ;  and  since  I  have  learnt  a  new  Con- 
ception by  Thee,  let  my  mouth  learn  in  Thee,  O  new  born   Son,  a  new  song  of  praise. 

"  And  if  hindrances  are  no  hindrances  to  Thee,  since  difficulties  are  easy  to  Thee, 
as  a  womb  without  marriage  conceived  Thee,  and  a  belly  without  seed  brought  Thee 
forth,  it  is  easy  for  a  little  mouth  to  multiply  Thy  great  glory. 

"  Lo  !  I  am  oppressed  and  despised,  and  yet  cheerful:  mine  ears  are  filled  with 
reproof  and  scorn  ;  and  it  is  a  small  thing  to  me  to  bear,  for  ten  thousand  troubles  can 
a  single  comfort  of  Thine  chase  away. 

"  And  since  I  am  not  despised  by  Thee,  O  Son,  my  countenance  is  bright ;  and  I 
am  slandered  for  having  conceived,  and  yet  have  brought  forth  the  Truth  who  justifies 
nie.      For  if  Tamar  was  justified  by  Judah,  how  much  more  shall  I  be  justified  by  Thee  !  " 

David  Thy  father  sung  in  a  psalm  of  Thee  before  Thou  hadst  come,  that  to  Thee 
should  be  given  the  gold  of  Sheba.'  This  psalm  that  he  sung  of  Thee,  lo  !  it,  whilst 
Thou  art  yet  a  child,  in  reality  heaps  before  thee  myrrh  and  gold. 

*  I.e.  the  Jewish  Church.  »  Rev.  iii.  14.  1  Ps.  Ixxxi.  10. 

*  Heb.  vi.  7.  2  The  Virgin  Mother  here  speaks.  *  Ps.  IxxiL  15. 


HYMNS  ON  THE  NATIVITY.  245 

And  the  hundred  and  fifty  Psalms  that  he  wrote,  in  Thee  were  seasoned,  because  all 
the  sayings  of  prophecy  stood  in  need  of  Thy  sweetness,  for  without  Thy  salt  all 
manner  of  wisdom  were  tasteless/ 

HYMN  XI. 
(the  virgin  mother  to  her  child.) 

I  shall  not  be  jealous,  my  Son,  that  Thou  art  with  me,  and  also  with  all  men.  Be 
Thou  God  to  him  that  confesses  Thee,  and  be  thou  Lord  to  him  that  serves  Thee,  and 
be  Brother  to  him  that  loves  Thee,  that  Thou  mayest  gain  all  ! 

When  Thou  didst  dwell  in  me.  Thou  didst  also  dwell  out  of  me,  and  when  I  brought 
Thee  forth  openly,  Thy  hidden  might  was  not  removed  from  me.  Thou  art  within  me, 
and  Thou  art  without  me,  O  Thou  that  makest  Thy  Mother  amazed. 

For  [when]  I  see  that  outward  form  of  Thine  before  mine  eyes,  the  hidden  Form  is 
shadowed  forth  "in  my  mind,"  O  holy  One.  In  Thy  visible  form  I  see  Adam,  and  in 
Thy  hidden  form  I  see  Thy  Father,  who  is  joined  with  Thee. 

Hast  Thou  then  shown  me  alone  Thy  Beauty  in  two  Forms.?  Let  Bread  shadow 
forth  Thee,  and  also  the  mind ;  dwell  also  in  Bread  and  in  the  eaters  thereof.  In 
secret,  and  openly  too,  may  Thy  Church  see  Thee,  as  well  as  Thy  Mother. 

He  that  hates  Thy  Bread  is  like  unto  him  that  hates  Thy  Body.  He  that  is  far  off 
that  desires  Thy  Bread,  and  he  that  is  near  that  loves  Thy  Image,  are  alike.  In  the 
Bread  and  in  the  Body,  the  first  and  also  the  last  have  seen  Thee. 

Yet  Thy  visible  Bread  is  far  more  precious  than  Thy  Body  ;  for  Thy  Body  even  un- 
believers have  seen,  but  they  have  not  seen  Thy  living  Bread.  They  that  were  far  off 
rejoiced  !  their  portion  utterly  scorns  that  of  those  that  are  near. 

Lo  !  Thy  Image  is  shadowed  forth  in  the  blood  of  the  grapes  *  on  the  Bread  ;  and  it 
is  shadowed  forth  on  the  heart  with  the  finger  of  love,  with  the  colors  of  faith.  Blessed 
be  He  that  by  the  Image  of  His  Truth  caused  the  graven  images  to  pass  away. 

Thou  art  not  [so]  the  Son  of  Man  that  I  should  sing  unto  Thee  a  common  lullaby  ; 
for  Thy  Conception  is  new,  and  Thy  Birth  marvellous.  Without  the  Spirit  who  shall 
sing  to  Thee.?     A  new  muttering  of  prophecy  is  hot  within  me. 

How  shall  I  call  Thee  a  stranger  to  us.  Who  art  from  us  ?  Should  I  call  Thee  Son  ? 
Should  I  call  Thee  Brother  ? '  Husband  should  I  call  Thee.?  Lord  should  I  call  Thee, 
O  Child  that  didst  give  Thy  Mother  a  second  birth  from  the  waters.? 

For  I  am  Thy  sister,  of  the  house  of  David  the  father  of  us  Both.  Again,  I  am  Thy 
Mother  because  of  Thy  Conception,  and  Thy  Bride  am  I  because  of  Thy  sanctification, 
Thy  handmaid  and  Thy  daughter,  from  the  Blood  and  Water  wherewith  Thou  hast  pur- 
chased me  and  baptised  me. 

The  Son  of  the  Most  High  came  and  dwelt  in  me,  and  I  became  His  Mother  ;  and 
as  by  a  second  birth  I  brought  Him  forth,  so  did  He  bring  me  forth  by  the  second  birth, 
because  He  put  His  Mother's  garments  on,  she  clothed  her  body  with  His  glory. 

Tamar,  who  was  of  the  house  of  David,  Amnon  put  to  shame;  and  virginity  fell 
and  perished  from  them  both.  My  pearl  is  not  lost :  in  Thy  treasury  it  is  stored,  be- 
cause Thou  hast  put  it  on. 

The  scent  of  her  brother-in-law  stank  from  Tamar,  whose  perfume  she   had  stolen. 


Mob.  vi.  6. 

•^  The  Roman  Editor  points  out  that  this  alludes  to  a  rite  in  the  Syrian  Liturgy,  in  which  the  officiating 
Priest  is  instructed  to  dip  one  portion  of  the  consecrated  bread  into  the  cup  and  sprinkle  the  rest  with  it 
^  Mat.  xii.  50. 


246        .  EPHRAIM  SYRUS. 


As  for  Joseph's  Bride,  not  even  his  breath  exhaled  from  her  garments,  since  she  con- 
ceived Cinnamon.*     A  wall  of  fire  was  Thy  Conception  unto  me,  O  holy  Son. 

The  little  flower  was  faint,  because  the  smell  of  the  Lily  °  of  Glory  was  great.  The 
Treasure-house  of  spices  stood  in  no  need  of  flower  or  its  smells  !  Flesh  stood  aloof  be- 
cause it  perceived  in  the  womb  a  Conception  from  the  Spirit. 

The  woman  ministers  before  the  man,  because  he  is  her  head.  Joseph  rose  to 
minister  before  his  Lord,  Who  was  in  Mary.  The  priest  ministered  before  Thy  ark  by 
reason  of  Thy  holiness. 

Moses  carried  the  tables  of  stone  which  the  Lord  wrote,  and  Joseph  bare  about  the 
pure  Tablet  in  whom  the  Son  of  the  Creator  was  dwelling.  The  tables  had  ceased,  be- 
cause the  world  was  filled  with  Thy  doctrine. 

HYMNXIL 

The  Babe  that  I  carry  carries  me,  saith  Mary,  and  He  has  lowered  His  wings,  and 
taken  and  placed  me  between  His  pinions,  and  mounted  into  the  air  ;  and  a  promise 
has  been  given  me  that  height  and  depth  shall  be  my  Son's. 

I  have  seen  Gabriel  that  called  him  Lord,  and  the  high  priest  the  aged  servant,  that 
carried  Him  and  bare  Him.  I  have  seen  the  Magi  when  they  bowed  dow^n,  and  Herod 
when  he  was  troubled  because  the  King  had  come. 

Satan  also  who  strangled  the  little  ones  that  Moses  might  perish,'  murdered  the  little 
ones  that  the  Living  One  might  die.  To  Egypt  He  tied,  Who  came  to  Judea  that  He 
might  labour  and  wander  there  :  he  sought  to  catch  the  man  that  would  catch   himself. 

In  her  virginity  Eve  put  on  the  leaves  of  shame  :  Thy  Mother  put  on  in  her  Vir- 
ginity the  garment  of  Glory  that  suffices  for  all.  She  gave  the  little  vest  of  the  Body  to 
Him  that  covers  all. 

Blessed  is  she  in  whose  heart  and  mind  Thou  wast  !  A  King's  palace  she  was  by 
Thee,  O  Son  of  the  King,  and  a  Holy  of  Holies  by  Thee,  O  High  Priest  !  She  had  not 
the  trouble  nor  vexation  of  a  family,  or  a  husband  ! 

Eve,  again,  was  a  nest  and  a  den  for  the  accursed  serpent,  that  entered  in  and  dwelt 
in  her.  His  evil  counsel  became  bread  to  her  that  she  might  become  dust.  Thou  art 
our  Bread,  and  Thou  art  also  [of]  our  race  and  our  garment  of  glory. 

He  that  has  sanctity,  if  he  be  in  danger,  lo  !  here  is  his  Guardian  !  He  that  has 
iniquity,  lo  !  here  is  his  Pardoner  !  He  that  has  a  devil,  here  is  the  Pursuer  thereof  ! 
They  that  have  pains,  lo  !  here  is  the  Binder  up  of  their  breaches. 

He  that  has  a  child,  let  him  come  and  become  a  brother  to  my  Well-beloved  l^  He 
that  has  a  daughter  or  a  young  woman  of  his  race,  let  her  come  and  become  the  bride 
of  my  Glorious  One  !  He  that  has  a  servant,  let  him  set  him  free,  that  he  may  come 
and  serve  his  Lord. 

The  son  of  free  men  that  bears  Thy  yoke,  my  Son,  shall  have  one  reward;  and  the 
slave  that  bears  the  burden  of  the  yoke  of  two  masters,  of  Him  above  and  of  Him 
below,  there  are  two  blessings  for  him,  and  two  rewards  of  the  two  burdens.' 

The  free  woman,  my  Son,  is  Thy  handmaid  :  also  if  she  who  is  in  bondage  serve 
Thee,  in  Thee  she  is  free  :  in  Thee  she  shall  be  comforted,  because  she  is  freed  ;  hidden 
apples  in  her  bosom  are  stored  up,*  if  she  love  Thee  ! 

8  Cant.  iv.  14.  »  Cant.  ii.  i.  '  Ex.  i.  16.  2  Mat.  xii.  15. 

^  This  passage  is  to  be  observed  as  one  of  the  many  in  which  the  Fathers  encourage  masters  to  set 
slaves  free,  although  they  pretty  uniformly  held  (as  St.  E.  here  seems  to  do  also)  that  slaves,  if  they  had  the 
choice,  should  use  slavery  rather.  4  Cant.  ii.  3. 


HYMNS  ON  THE  NATIVITY.  247 


O  chast-^  woman,  long  ye  for  my  Well-beloved,  that  He  may  dwell  in  you  ;  and  ye 
also  that  are  impure  that  He  may  sanctify  you  !  ye  Churches  also,  that  the  Son  of  the 
Creator  Who  came  to  renew  all  creatures,  may  adorn  you  ! 

He  received  the  foolish  who  worshipped  and  served  all  the  stars  ;  He  renewed  the 
earth  which  was  worn  out  through  Adam,  who  sinned  and  waxed  old.  The  new  forma- 
tion was  the  creature  of  its  Renewer,  and  the  all-sufficient  One  repaired  the  bodies 
along  with  their  wills. 

Come  ye  blind,  and  without  money  receive  lights  !  Come  ye  lame,  and  receive 
your  feet  !  ye  deaf  and  dumb,  receive  your  voice  !  come  thou  also  whose  hand  is  cut 
off ;  the  maimed  also  shall  receive  his  hands. 

It  is  the  Son  of  the  Creator  Whose  treasure-houses  are  filled  with  all  manner  of 
helps.  Let  him  that  is  without  eyeballs  come  to  Him  that  makes  clay  and  changes  it, 
that  makes  flesh,  that  enlightens  eyes. 

By  the  small  portion  of  clay  He  shows  that  it  was  with  His  hand  that  Adam  was 
formed  :  the  soul  of  the  dead  also  bears  Him  witness,  that  by  Him  it  was  that  the 
breath  of  man  was  breathed  in  ;  by  the  last  witnesses  He  was  accredited  to  be  the  Son 
of  Him  Who  is  the  First. 

Gather  ye  together  and  come,  O  ye  lepers,  and  receive  purification  without  labour. 
For  He  will  not  wash  you  as  Elisha,  who  baptized  seven  times  in  the  river  :  neither 
will  He  trouble  you  as  the  priests  did  with  their  sprinklings.  Foreigners  and  also 
strangers  have  betaken  themselves  to  the  Great  Physician. 

The  rank  of  strangers  hath  no  place  with  the  King's  Son  ;  the  Lord  makes  not  Him- 
self strange  to  His  servants,  [or  conceal]  that  He  is  Lord  of  all.  For  if  the  Just  makes 
the  body  leprous,  and  Thou  purifiest  it ;  then,  the  Former  of  the  body  hateth  the  body  ; 
but  Thou  lovest  it. 

And  if  it  be  not  Thy  forming,  being  Just,  Thou  wouldest  not  have  healed  it  ;  ^  and  if 
it  were  not  Thy  creature,  when  in  health.  Thou  wouldest  not  have  afflicted  it.  The 
punishments  that  Thou  has  cast  upon  it,  and  the  pains  which  Thou  hast  healed,  pro- 
claim that  Thou  art  the  Creator's  Son. 

HYMN  XIH. 
(Compare  Hymn  II.  For  the  Epiphany^ 

1.  In  the  days  of  the  King  whom  they  called  by  the  name  of  Semha,  *  our  Lord 
sprang  up  among  the  Hebrews  :  and  Semha  and  Denha'  ruled,  and  came.  King  upon 
earth,  and  Son  in  Heaven  ;  blessed  be  His  rule  ! 

2.  In  the  days  of  the  king  who  enrolled  men  in  the  book  of  the  dead,  our  Redeemer 
came  down  and  enrolled  men  in  the  book  of  the  living.  He  enrolled,  and  they  also  : 
on  high  He  enrolled  us,  on  earth  they  enrolled  Him.      Glory  to  His  Name  ! 

3.  In  the  days  of  the  king  whose  name  was  Semha,  the  type  and  the  Reality  met 
together,  the  king  and  the  King,  Semha  and  Denha.  His  Cross  upon  His  shoulders, 
was  the  sign  of  His  Kingdom.      Blessed  be  He  Who  bare  it. 

4.  Thirty  years  He  went  in  poverty  upon  the  earth  !  The  sounds  of  praise  in 
all  their  measures  let  us  twine,  my  brethren,  to  the  years  of  the  Lord,  as  thirty  crowns 
to  the  thirty  years.      Blessed  be  His  Birth  ! 

5.  In  the  first  year,  that  is  chieftain  over  the  treasures  and  Dispenser  of  abundant 

^  Deut.  xxxii.  39.  *  l.e.,  August.  1 1.e.,  Dayspring. 


248  EPHRAIM  SYRUS. 


blessings,  let  the  Cherubim  who  bare  up  the  Son  in  glory/  praise  Him  with  us  !     He  left 
His  glory,  and  toiled  and  found  the  sheep  that  was  lost.     To  Him  be  thanksgiving  ! 

6.  In  the  second  year,  let  the  Seraphim  praise  Him  yet  more  with  us.  They  that 
had  proclaimed  the  Son  Holy,"  by  and  by  saw  Him  when  He  was  reviled  among  the 
gainsayers  ;   He  bore  the  contempt  and  taught  praise.     To  Him  be  Glory  ! 

7.  In  the  third  year,  let  Michael  and  his  followers,  that  ministered  to  the  Son  in  the 
highest,  praise  Him  with  us.  They  saw  Him  on  the  earth  when  He  was  ministering, 
washing  feet,  cleansing  souls.      Blessed  be  His  lowliness  ! 

8.  In  the  fourth  year,  let  the  whole  earth  praise  Him  with  us.  It  is  but  smf^ll  for 
the  Son,  and  it  marvelled  because  it  saw  that  it  entertained  Him  in  its  bed  that  is  so 
very  mean.      He  filled  the  bed,  and  filled  the  Heaven.     To  Him  be  Majesty  ! 

9.  In  the  fifth  year,  the  Sun  shone  unto  the  earth.  With  its  breath  let  it  praise  our 
Sun  Who  brought  His  breadth  down  low,  and  humbled  His  mightiness,  that  the  subtle 
eye  of  the  unseen  soul  might  be  able  to  look   upon  Him.      Blessed  be  His   brightness  ! 

10.  In  the  sixth  year  again,  let  the  whole  air  praise  Him  with  us,  in  whose  wide 
space  it  is  that  all  things  are  made  glorious,  which  saw  its  mighty  Lord  that  had  be- 
come a  little  Child  in  a  little  bosom.      Blessed  be  His  dignity  ! 

11.  In  the  seventh  year,  the  clouds  and  winds  rejoiced  with  us  and  sprinkled  the 
dews  over  the  flowers,  for  they  saw  the  Son  who  enslaved  His  brightness  and  received 
disgrace  and  foul  spitting.      Blessed  be  His  Redemption  ! 

12.  In  the  year  also  that  is  eighth,  let  the  fields  give  praise,  that  suckle  their  fruits 
from  His  fountains.  They  worshipped  because  they  saw  the  Son  in  arms  and  the  pure 
One  sucking  pure  milk.     Blessed  be  His  good  pleasure  ! 

13.  In  the  ninth  year,  let  the  earth  glorify  the  might  of  her  Creator,  Who  laid  seed 
in  her  in  the  beginning  that  she  might  bring  forth  all  her  produce  ;  for  it  saw  Mary,  a 
thirsty  land,  who  yielded  the  fruit  of  a  Child  that  was  a  wonder,  yea,  a  marvel.  [Then] 
it  praised  Him  more  exceedingly,  for  that  He  was  a  great  Sea  of  all  good  things.  To 
Him  be  exaltation  ! 

14.  In  the  tenth  year,  let  the  mount  Sinai  glorify  Him,  it  which  trembled  before  its 
Lord.  It  saw  that  they  took  up  stones  against  its  Lord  ;  He  received  stones,  Who 
should  build  His  Church  upon  a  Stone.'     Blessed  be  His  building  ! 

15.  In  the  eleventh  year,  let  the  great  sea  praise  the  fists  of  the  Son  that  measured 
it,^  and  it  was  astonished  and  saw  that  He  came  down,  was  baptized  in  a  small  water, 
and  cleansed  the  creatures.      Blessed  be  His  noble  act  ! 

16.  In  the  twelfth  year,  let  the  holy  Temple  praise  Him,  that  saw  the  Child  when 
He  sat  amongst  the  old  men  :  the  priests  were  silent  when  the  Lamb  of  the  Feast  bleated 
in  His  feast.     Blessed  be  His  propitiation  ! 

17.  In  the  thirteenth  year,  let  the  crowns  praise  with  us  the  King  who  conquered, 
that  died  and  was  crowned  with  a  crown  of  thorns,  and  bound  upon  Adam  a  great 
crown  at  His  right  hand.      Blessed  be  His  Apostleship  ! 

18.  In  the  fourteenth  year,  let  the  passover  in  Egypt  praise  the  Passover  that  came 
and  passed  over  all,  and  instead  of  Pharaoh  sunk  Legion,'  instead  of  horses  choked  the 
devil.      Blessed  be  His  vengeance  ! 

19.  In  the  fifteenth  year,  let  the  lamb  of  the  gluttons  praise  Him  :  since  our  Lord 
was  so  far  from  slaughtering  it  as  Moses  did,  that  He  even  redeemed  mankind  with 
His  own  Blood.      He  that  feeds  all,  died  for  all.     Blessed  be  His  Father  ! 

20.  In  the  sixteenth  year,  let  the  wheat  praise  by  its  type  that  Husbandman,*  Who 

«  Ps.  xcix.  I.  9  Is.  vi.  2  ;    Mat.  xxvi.  53  ;  I  Tim.  iii.  16.  '  Cephas — Petros— s/o«e. 

'^  Is.  xl.  12.  3  Mark  v.  9  ;  Luke  viii.  '30.  ■*  John  xii.  24. 


HYMNS  ON  THE  NATIVITY.  249 


sowed  His  Body  in  the  barren  earth,  since  it  covers  all,  spreads  itself  out  and  yields 
new  Bread.     Blessed  be  the  Pure  One  ! 

21.  In  the  seventeenth  year,  let  the  Vine  praise  the  Lord  that  garnished  it.  He 
planted  a  vineyard,  souls  were  as  vineplants.  He  gave  peace  to  the  vineyard,  but  de- 
stroyed the  vineyard  that  brought  forth  wild  grapes.      Blessed  V)e  its  Uprooter  ! 

22.  In  the  eighteenth  year,  let  the  Vine  which  the  wild  boar  out  of  the  wood  had 
eaten,  praise  the  True  Vine  which  trimmed  Himself,  and  kept  His  fruit,  and  brought 
the  fruits  to  the  Lord  of  the  Vineyard.^     Blessed  be  His  Vintage  ! 

23.  In  the  nineteenth  year,  let  our  leaven  praise  the  true  leaven  which  worked  itself 
in  among  those  that  were  in  error,  and  drove  them  all  together,  and  made  them  one 
mind  by  one  Doctrine.      Blessed  be  thy  doctrine  ! 

24.  In  the  twentieth  year,  let  salt  praise  Thy  living  Body,  wherewith  are  salted  the 
bodies  and  the  souls  of  all  the  faithful,  and  faith  is  the  salt  of  men  wherewith  they  are 
preserved."     Blessed  be  Thy  preserving  ! 

25.  In  the  twenty-first  year,  let  the  waters  of  the  desert  praise  Thee.  They  are 
sweet  to  them  afar  off,  they  are  bitter  to  them '  that  are  near,  who  did  not  minister  to 
Him.  The  [chosen]  people  and  the  nations  were  bitter  in  the  desert,  and  He  destroyed 
them.  They  were  sweetened  by  the  Cross  which  redeemed  them.  Blessed  be  Thy 
pleasantness ! 

26.  In  the  twenty-second  year,  let  arms  and  the  sword  praise  Thee  :  they  sufficed 
not  to  kill  our  adversary.  It  was  Thou  that  killed  him,  even  Thou  who  didst  fix  the 
ear  on,  which  Simon's  sword  cut  off.      Blessed  be  Thy  healing  ! 

27.  In  the  twenty-third  year,  let  the  ass  praise  Him,  that  gave  its  foal  for  Him  to 
ride  on,  that  loosed  the  bonds,  that  opened  the  mouth  of  the  dumb,  that  opened  also 
the  mouth  of  the  wild  asses  *  when  the  race  of  Hagar  gave  a  shout  of  praise.'  Blessed 
be  the  praise  of  Thee  ! 

28.  In  the  twenty-fourth  year,  let  the  Treasury  praise  the  Son.  The  treasures  mar- 
velled at  the  Lord  of  treasures,  when  in  the  house  of  the  poor  He  was  increasing.  Who 
made  Himself  poor  that  He  might  enrich  all.'     Blessed  be  Thy  rule  ! 

29.  In  the  twenty-fifth  year,  let  Isaac  praise  the  Son,  for  by  His  goodness  he  was 
rescued  upon  the  INIount  from  the  knife,  and  in  his  stead  there  was  the  victim,  the  type 
of  the  Lamb  for  the  slaughter.^  The  mortal  escaped,  and  He  that  quickens  all  died. * 
Blessed  be  His  offering  ! 

30.  In  the  twenty-sixth- year,  let  Moses  praise  Him  with  us,  for  that  he  was  afraid 
and  fled  from  his  murderers.  Let  him  praise  the  Lord  that  bore  the  spear  and  that  re- 
ceived the  nails  in  His  hands,  in  His  feet.  He  entered  into  hell  and  spoiled  it,"  and 
came  forth.     Blessed  be  Thy  Resurrection  ! 

31.  In  the  year  which  is  the  twenty-seventh,  let  the  eloquent  speakers  praise  the 
Son,  for  they  found  no  cloke  to  save  our  cause.  He  was  silent  in  the  judgment-hall, 
and  He  carried  our  cause.      Honour  be  to  Him  ! 

32.  And  in  this  year  let  all  judges  praise  Him,  who,  as  being  just  men,  killed  the  un- 
godly ;  let  them  praise  the  Son  who  died  for  the  wicked,  as  being  good.  Thougli  Son 
of  the  Just  One,  He  gave  them  all  manner  of  good  things  in  abundance.  Blessed  be 
His  bowels  of  mercy  ! 

$$.  In  the  eight  and  twentieth  year,  let  all  mighty  men  of  valour  praise  the  Son, 
because  they  delivered  not  from  him  who  took  us  captive.  He  only  is  to  be  praised, 
who  being  slain  showed  us  life.  ^     Blessed  be  His  delivery  ! 


5  John  xviii.  9.  «  Mark  ix.  49.  '  Exod.  xv.  25.  «  Gen.  xvi.  12.  ^Actsii.  ir. 

'  2  Cor.  viii.  9.  ,  '^  Heb.  xi.  19.  ^  jg.  ijij.  4  js.  xlix.  24.  '>  Kev.  v.  9. 


250  EPHRAIM  SYRUS. 


34.  In  the  twenty-ninth  year,  let  Job  praise  Him  with  us,  who  bore  sufferings  for 
himself,  and  our  Lord  bore  for  us  the  spitting  and  the  spear,  and  the  crown  of  thorns, 
and  scourges,  contempt  and  reproach,  yea  mocking.      Blessed  be  His  mercy  ! 

35,  In  the  year  that  is  thirteenth,  let  the  dead  praise  Him  with  us,  because  they  are 
quickened,  and  the  living,  because  they  have  turned  to  repentance,®  because  height  and 
depth  were  set  at  one  by  Him.     Blessed  be  He  and  His  Father  ! 

HYMN  XIV. 

(Resp. — Blessed  he  he  who  became  heyo7id  measure  low,  that  he  might  make  us  beyond 
m,easure  great) 

1.  Of  the  Birth  of  the  Firstborn,  let  us  tell  on  His  Feast-day.'' — He  gives  on  His  day, 
secret  comforts. — If  the  unclean  Ki7ig  at  his  feast,  in  memory  of  his  day, — gave  the 
gift  of  wrath,  the  head  in  a  charger, — how  much  more  shall  the  Blessed,  give  blessings 
to  him — who  sings  praise  at  His  Feast ! 

2.  Let  us  not  count  our  vigil  like  vigils  of  every  day. — His  feast,  its  reward,  exceeds 
an  hundredfold. — For  this  feast  makes  war,  on  sleep  by  its  vigil ; — speaking  it  makes 
war,  on  silence  by  its  voice; — clad  with  all  blessings,  it  is  chief  of  feasts, — and  of 
every  joy. 

3.  To-day  the  angels,  and  the  archangels, — descended  to  sing — a  new  song  on  earth. 
— In  this  mystery  they  descend,  and  rejoice  with  the  vigil-keepers. — At  the  time  when 
they  gave  praise,  blasphemy  abounded. — Blessed  be  the  Birth  by  which,  lo  !  the  world 
resounds — with  anthems  of  praise. 

4.  For  this  is  the  night  that  joined,  the  Watchers  on  high  with  the  vigil-keepers. — 
The  Watcher  came  to  make  watchers  in  the  midst  of  creation. — Lo  !  the  vigil-keepers 
are  made  comrades  with  the  Watchers  : — the  singers  of  praise  are  made,  companions 
of  the  Seraphs. — Blessed  be  he  who  becomes,  the  harp  of  Thy  praise  ! — and  Thy  grace 
becomes  his  reward. 

5.  The  Birth  then  of  the  Firstborn,  I  will  sing  and  tell  how — the  Godhead  in  the 
womb  wove  itself  a  vesture. — He  put  it  on  and  came  forth  in  birth,  in  death  again  put 
it  off; — once  he  put  it  off,  twice  He  put  it  on. — On  the  left  He  wore  it,  then  took  it  off 
thence, — and  laid  it  at  the  right. 

6.  He  dwelt  in  a  narrow  bosom,  the  Might  that  rules  all. — While  He  was  dwelling 
there.  He  held  the  reins  of  the  whole  : — to  His  Father  He  made  offering,  that  He  might 
fulfil  His  Will  : — Heaven  was  filled  by  Him,  and  every  creature. — The  Sun  entered  the 
womb,  and  in  tlie  height  and  the  depth — his  splendour  abode. 

7.  He  dwelt  in  the  wide  bosoms,  of  all  the  creatures  ; — too  narrow  to  hold,  the 
greatness  of  the  Firstborn. — How  then  sufficed  for  it,  that  bosom  of  Mary  .? — Marvellous 
if  it  sufficed,  bewilderment  if  it  sufficed  not. — Of  all  bosoms  fhat  held  Him,  one  bosom 
sufficed  for  Him, — His,  the  Supreme  Who  begat  Him. 

8.  The  bosom  that  held  Him,  if  it  held  Him  Wholly, — equals  the  wondrous  bosom, 
of  the  Supreme  Who  begat  Him. — But  who  dare  say  the  bosom,  that  is  narrow  weak 
and  lowly, — is  equal  to  His,  Who  is  the  Supreme  Being.? — He  dwelt  there  of  His  mercy, 
though  so  great  is  His  Nature  : — it  is  without  bound. 

9.  Reconciling  Peace,  sent  to  the  nations  ! — gladdening  Brightness,  that  camest  to  the 
sad! — Mighty  Leaven  in  silence,  overcoming  all! — Patient  One  that  hast  taken,  man 
after  man  in  Thy  net! — Happy  he  who  has  welcomed,  thy  joy  in  his  heart, — and 
forgot  his  groans  in  Thee  ! 

«  Mai.  iv.  6.  ■>  S^e  p.  177  n. 


HYMNS  ON  THE  NATIVITY.  251 

10.  They  sounded  forth  peace,  the  Watchers  to  the  vigil-keepers. — Among  the  vigil- 
keepers  the  good  tidings,  were  announeed  by  the  Watchers. — Who  v^^ould  sleep  on  that 
night,  vi'hich  has  waked  all  creatures  .-* — For  they  bear  good  tidings  of  peace,  where 
warfare  had  been. — Blessed  is  he  who  has  pleased,  the  BwineMaiesty  by  his  silence, — 
when  speaking  moved  His  wrath  ! 

11.  Watchers  mixed  with  watchers,  they  rejoiced  that  the  world  came  to  life. — The 
Evil  One  was  shamed  who  was  king,  and  had  woven  a  crown  of  lies  ; — and  set  up  his 
throne,  as  God  in  the  world. — The  Babe  laid  in  the  manger,  cast  him  from  his  dominion. 
— The  Sun  rendered  worship,  doing  Him  homage  by  his  Magi ; — in  his  worshippers  he 
worshipped  Him. 

12.  God  saw  that  mankind,  worship  things  created: — He  put  on  a  created  body, 
that  in  our  custom  He  might  capture  us. — Lo  !  in  this  our  form,  He  that  formed  us 
healed  us  ; — and  in  this  created  shape,  our  Creator  gave  us  life. — He  drew  us  not  by 
force  :  blessed  be  He  Who  came  in  ours, — and  joined  us  in  His  ! 

13.  Who  would  not  marvel,  at  Mary,  David's  daughter, — bearing  an  infant,  and  her 
virginity  kept  ! — She  lays  Him  on  her  breast,  and  lulls  Him  with  song  and  He  rejoices. 
— The  Angels  raise  hymns,  the  Seraphs  cry  "Holy," — the  Magi  offer,  acceptable  gifts, — 
to  the  Son  Who  is  born. 

14.  O  great  above  measure,  immeasurably  made  low, — praised  beyond  praises, 
debased  to  humiliation  ! — the  tender  mercies  laid  on  Thee,  bowed  Thee  down  to  all 
this  ; — let  Thy  grace  bow  me  down,  though  evil  to  give  praise  ! — Happy  he  who 
becomes,  a  fountain  of  voices, — all  praising  Thee  in  all ! 

15.  He  was  servant  on  earth  ;  He  is  Lord  in  Heaven. — Heir  of  height  and  depth. 
He  became  a  stranger  : — Whom  men  judged  in  guile,  He  is  judge  in  truth  : — He  Whose 
face  they  spat  on,  breathes  His  Spirit  on  theirs  : — He  Who  held  the  frail  reed,  is  become 
the  staff  of  the  world, — which  grows  old  and  leans  on  Him. 

16.  He  Who  rose  to  wait  on  His  servants,  now  sits  to  be  worshipped. — Whom  the 
scribes  despised,  before  Him  Seraphs  cry  "  Holy." — This  praise  Adam  desired,  to  steal 
privily. — The  serpent  which  made  him  fall,  saw  to  what  height  he  was  raised  : — he 
crushed  it  because  it  deceived  him  ;  the  feet  of  Eve  trod  it  down, — which  had  sent 
venom  into  her  ears. 

17.  The  wife  proved  barren,  and  withheld  her  fruit; — but  the  bosom  of  Mary, 
holily  conceived. — To  wonder  at  fields,  and  to  admire  plants — she  needed  not  who 
received,  and  rendered  what  she  borrowed  not. — Nature  confessed  its  defeat ;  the  womb 
was  aware  of  it, — and  restored  what  Nature  gave  not. 

18.  Mary  was  defeated,  in  the  judgment  by  Elizabeth. — She  that  was  barren  pleaded, 
that  the  Will  which  prevailed — to  close  the  open  door,  has  opened  the  closed.  —  He  has 
made  childless  the  married  womb  ;  He  has  made  fruitful  the  virgin  womb. — Because  the 
People  were  accurst  faithless.  He  made  her  that  was  married, — held  from  bearing  before 
the  face  of  the  maiden. 

19.  He  Who  could  give  moisture,  to  breasts  barren  and  dead, — caused  them  to  fail 
in  youth,  made  them  to  flow  in  age  ; — forced  and  changed  nature,  in  its  season  and  out 
of  its  season. — The  Lord  of  natures  changed,  the  Virgin's  nature. — Because  the  People 
were  barren,  He  made  her  that  was  aged, — a  mouth  on  behalf  of  the  damsel. 

20.  And  as  He  began  at  birth,  He  went  on  and  fulfilled  in  death. — His  Birth  received 
worship  ;  His  Death  paid  the  debt. — As  He  came  to  His  Birth,  the  Magi  worshipped 
Him  ;— again  He  came  to  His  Passion,  and  the  thief  sought  refuge  in  Him— Between 
His  Birth  and  Death,  midway  He  set  the  world  : — in  birth  and  Death  he  gave  it  life. 

21.  Thousand  thousands  stand,  and  ten  thousand  thousands  haste. — The  thousands 


252  EPHRAIM  SYRUS. 


and  ten  thousands,  cannot  search  out  the  One  : — for  all  of  them  stand,  in  silence  to 
serve. — He  has  no  heir  of  His  Throne,  save  the  Son  Who  is  of  Him. — In  the  midst  of 
silence  is  the  enquiry  into  Him,  when  the  watchers  come  to  search  Him  cut, — they 
attain  to  silence  and  are  stayed. 

22.  The  Firstborn  entered  the  womb,  and  the  pure  Virgin  was  not  harmed. — He 
stirred  and  came  forth  in  her  travail,  and  the  fair  Mother  was  troubled  by  Him. — 
Glorious  and  unseen  in  entering,  humble  and  manifest  in  issuing  ; — for  He  was  God  in 
entering,  and  He  was  man  in  issuing. — A  marvel  and  bewilderment  to  hear  :  fire  entered 
the  womb  ;  put  on  a  body  and  came  forth  ! 

23.  Gabriel  chief  of  Angels,  called  Him  "  My  Lord  "  : — he  called  Him  "My  Lord, "to 
teach  that  He  was  his  Lord,  not  his  fellow. — Gabriel  had  with  him,  Michael  as  fellow  : 
— the  Son  is  Lord  of  the  servants  ;  exalted  is  His  Nature  as  His  Name. — TVo  servant  can 
search  Him  out ;  for  the  greater  the  servant, — He  is  great  above  His  servant. 

24.  When  they  stand  before  Thee,  the  watchers  with  songs  of  praise, — they  know 
not  in  what  part,  they  shall  discern  Thee. — They  have  sought  Thee  above  in  the  height ; 
they  have  seen  Thee  below  in  the  depth  : — they  have  searched  for  Thee  in  the  midst  of 
heaven  ;  they  have  seen  Thee  in  the  midst  of  the  abyss  : — they  have  discerned  Thee 
beside  Him  that  is  worshipped  ;  they  have  found  Thee  in  the  midst  of  the  creatures  : 
— they  have  come  down  to  Thee  and  sung  Glory  to  Thee. 

25.  Thou  art  all  wonderful,  in  all  parts  where  we  seek  Thee. — Near  art  Thou, — and 
far,  and  who  may  attain  to  Thee.'' — No  seeking  avails,  that  its  stretch  should  reach 
unto  Thee. — Whereon  it  stretches  to  reach  Thee,  it  is  checked  and  stops, — it  falls  short 
of  Thy  mountain  ;  Faith  reaches  thither, — and  Love  with  prayer. 

26.  The  Magi  also  sought  Him,  and  in  the  manger  when  they  found  Him, — instead 
of  scrutiny  worship,  they  offered  Him  in  silence  ; — for  empty  strivings,  oblations  gave 
they  Him. — Seek  thou  too  the  Firstborn,  and  if  thou  find  Him  in  the  height, — instead 
of  troubled  questionings,  open  thy  treasures  before  Him, — and  offer  Him  thy  works. 

XV. 

Resp. — Blessed  is  He  above  all  in  His  Birth  !  (bis). 

1.  Celebrate,  O  nations,  this  feast,  first  fruits  of  all  feasts  ; — recount  the  sufferings 
that  were,  and  the  wounds  and  pains, — that  we  may  know  what  plagues,  He  healed, 
the  Son  Who  was  sent.         R.,  Blessed  he  He  Who  sufficed  to  heal  our  pains  ! 

2.  Celebrate,  O  saved  nations.  Him  Who  saves  all  in  His  Birth. — Even  my  feeble 
tongue,  has  become  a  harp  through  His  mercy. — The  excellency  of  the  Firstborn,  in 
His  Festival  let  us  sing.         R.,  Blessed  is  He  Who  has  made  us  meet  for  His  Feast-' 

3.  How  then  can  any  one,  admire  a  physician, — until  he  hear  and  learn,  what  were 
the  pains  he  healed } — And  when  our  plagues  are  proclaimed,  then  is  our  Healer  mag- 
nified,        R.,  Blessed  be  He  Who  is  exalted  in  our  pains  I 

4.  Created  things  were  worshipped  :  because  the  worshipper  was  foolish, — he  used 
to  worship  all  things  ;  but  One  they  worshipped  not. — He  came  down  therefore  in  mercy 
and  broke,  the  yoke  that  enslaved  all.         7?.,  Blessed  is  He  Who  loosed  our  pains  ■' 

5.  The  mercies  of  the  Highest  were  revealed  ;  He  came  down  and  set  free  His  crea- 
ture.— \\\  this  blessed  month,  wherein  are  made  releases  oi  slaves, — the  Lord  underwent 
bondage,  to  call  the  bond  to  freedom.         R.,  Blessed  is  He  Wlio  brought  freedom  ! 

6.  The  Lord  of  the  months  chose  Him,  two  months  for  His  doings. — His  Conception 
was  in  Nisan,  and  His  Birth  in  Conun. — In  Nisan   He  sanctified  them  that  were  con- 


HYMNS  ON  THE  NATIVITY.  253 


ceived  ;  and  them  that  were  born  He  set  free  in  Conun.         R.,  Blessed  be  He  Who  makes 
glad  His  months  ■' 

7.  The  Sun  revealed  in  silence,  his  worshippers  to  his  Lord  : — it  was  grievous  to 
him,  a  servant,  to  be  worshipped  instead  of  his  Lord. — Lo  !  creation  is  glad,  that  the 
Creator  is  worshipped.         R. ,  Blessed  ts  the  Child  that  is  worshipped. 

8.  The  months  wore  three  crowns,  and  crowned  Him  in  His  triumphs. — Blessed  is 
the  Sun  for  His  Birth,  and  for  His  Resurrection  desired, — and  for  His  Ascension  blessed  ; 
the  months  have  borne  Him  crowns.  R.,  Blessed  be  He  Who  has  triumphed  in  His 
months  ! 

9.  Unveil  and  make  glad  thy  face,  O  Creature,  in  our  feast. — Let  the  Church  sing 
with  voice  ;  Heaven  and  earth  in  silence  ! — Sing  and  praise  the  Child,  who  has  brought 
release  for  all  !         R.,  Blessed  be  He  Who  has  annulled  the  bonds  ■' 

ID.  When  fools  did  reverence  to  the  Sun,  in  reverence  to  him  they  disgraced  him. — 
But  now  when  all  know  he  is  a  servant,  in  his  course  his  Lord  is  worshipped  ; — all 
servants  rejoice,  that  as  servants  they  are  reckoned.  R.,  Blessed  be  He  Who  ordered 
their  natures  / 

11.  We  have  done  perverse  things,  who  have  become  servants  of  servants. — Lo  ! 
our  freedom  compelled  him,  a  servant,  to  become  lord  to  us  : — the  Sun,  the  servant  for 
all,  we  have  made  Lord  for  all.         R.,  Blessed  is  He  Who  to  Himself  has  turned  us  ! 

12.  And  the  Moon  too  which  was  worshipped,  has  been  set  free  by  His  Birth. — For 
'tis  strange  that  by  her  light,  which  enlightens  the  eyes, — by  it  the  eyes  were  darkened, 
that  they  gazed  on  her  as  a  God.         R.,  Blessed  be  the  beam  that  has  enlightened  us  ! 

13.  Fire  commended  Thy  Birth,  which  drew  away  worship  from  it. — The  magi 
used  to  worship  it  :  they  who  have  worshipped  before  Thee. — They  left  it  and  wor- 
shipped its  Lord  ;  they  exchanged  fire  for  the  Fire.  R.,  Blessed  is  He  Who  has  bathed 
us  in  His  light! 

14.  hi  place  of  the  senseless  fire  that  eats  up  its  own  body  of  itself, — the  magi 
adored  the  Fire  Who  gave  His  Body  to  be  eaten. — The  live  coal  drew  near  and  sanc- 
tified, the  lips  that  were  unclean.         R.,  Blessed  is  He  Who  has  mixed  His  Fire  in  us  ! 

15.  Delusion  blinded  men,  to  worship  created  things  : — fellow  servants  were  wor- 
shipped, and  the  God  of  all  was  wronged. — He  Who  is  to  be  worshipped  came  down /o 
His  birth,  and  gathered  to  himself  worship.  R. ,  Blessed  is  He  Who  bjy  all  is  wor- 
shipped ! 

16.  The  All-knowing  saw,  that  men  worship  things  that  were  made  : — He  put  on  a 
body  that  was  made,  that  in  our  custom  He  might  take  us  captive, — and  by  a  body 
that  was  made,  drew  us  to  the  Creator.  R.,  Blessed  be  He  Who  drew  us  with  guile  ! 

17.  The  Evil  One  knew  how  to  harm  us  ;  and  by  lights  he  blinded  us, — by  posses- 
sions he  hurt  us,  through  gold  he  made  us  poor, — by  the  graver's  graven  images,  he 
made  us  a  heart  of  stone.         R.,  Blessed  is  He  Who  came  and  softened  it  ■' 

18.  They  graved  and  set  up  stones,  whereon  men  should  stumble. — They  set  them 
not  on  the  highway,  for  the  blind  to  stumble  on  : — they  called  them  Gods,  that  on  them 
with  open  eyes  men  might  stumble.  R.,  Blessed  is  He  Who  exposed  the  idols  which 
they  feared  ! 

19.  Sin  had  spread  its  wings,  and  covered  all  things, — that  none  could  discern,  of 
himself  or  from  above,  the  truth. — Truth  came  down  into  the  womb,  came  forth  and 
rolled  away  error.         R.,  Blessed  is  He  WJio  dispelled  Sin  by  His  Birth  ! 

20.  For  Mercy  endured  not,  to  see  the  way  hindered. — When  He  came  down  for 
conception,  He  opened  the  way  and  made  it  easy  : — when  He  came  forth  in  birth.  He 
trod  it  and  marked  its  miles.  R.,  Blessed  is  the  peace  of  Tliy  Way  ! 


254  EPHRAIM  SYRUS. 


21.  He  chose  the  Prophets;  they  cleared  the  way  for  the  people: — He  sent  the 
Apostles;  they  smoothed  paths  for  the  nations. — The  snares  of  the  Evil  One  were 
shamed,  when  feeble  men  cleared  them  away.  R.,  Blessed  is  He  Who  made  our  paths 
plain  ! 

2  2.  The  graven  images  blinded,  their  gravers  in  secret  : — they  graved  eyes  on  stone, 
and  darkened  the  eyes  of  the  soul. — Praise  to  Thy  Birth  that  opened,  the  sight  that  was 
blinded.  R.,  Blessed  he  He  Who  has  restored  sight •' 

23.  Let  women  praise  Her,  the  pure  Mary, — that  as  in  Eve  their  mother, — great  was 
their  reproach, — lo  !  in  Mary  their  sister, — greatly  magnified  was  their  honour.  R., 
Blessed  is  He  Who  sprang  from  women  / 

24.  Let  the  nations  praise  Thy  Birth,  that  they  have  gained  eyes  to  see, — how  their 
wine  has  made  them  reel ;  and  they  have  seen  their  own  humiliation  } — They  come  to 
know  themselves,  and  worship  Him  who  has  rescued  them.  R.,  Blessed  is  He  Who 
has  taught  repe^itance  ! 

25.  Its  worship  mankind — had  spread  everywhere  : — Him  Who  is  to  he  worshipped 
it  sought  not,  that  worship  should  be  paid  Him. — But  He  endured  not — worshippers 
that  err.         R. ,  Blessed  is  He  Who  came  down  and  is  worshipped  ! 

26.  The  gold  of  the  idols  worshipped  Thee,  that  Thou  didst  treat  it  as  alms  ;  which 
availed  not  apart,  for  the  uses  of  life. — It  hasted  to  Thy  purse,  as  it  had  hasted  to  the 
manger.         R.,  Blessed  be  He  Whom  Creation  has  loved  ! 

27.  The  frankincense  worshipped  Thy  Birth,  which  had  served  demons. — It  sor- 
rowed then  in  its  vapour  :  it  exulted  when  it  saw  its  Lord. — lnsie3.6.  oi  heing  the  incense 
of  delusion,  it  v/as  an  oblation  before  God  !  R. ,  Blessed  is  Tliy  Birth  which  is  wor- 
shipped ! 

28.  The  myrrh  worshipped  Thee  for  itself,  and  for  its  kindred  ointments. — The 
hands  that  bore  its  ointment,  had  anointed  abominable  graven  images. — To  Thee  the 
perfume  was  sweet,  from  the  anointing  wherewith  Mary  anointed  Thee.  R.,  Blessed 
is  Thy  savour  which  is  sweet  to  us  ! 

29.  The  gold  that  had  been  worshipped  worshipped  thee,  when  the  magi  offered  it. 
— That  which  had  been  worshipped  in  molten  images,  gave  worship  to  Thee. — With 
its  worshippers  it  worshipped  Thee,  it  confessed  that  Thou  art  He  that  is  to  be  wor- 
shipped. R. ,  Blessed  is  He  Who  claimed  worship  for  Himself ! 

30.  The  Evil  One  fled  and  his  hosts,  he  that  used  to  exult  in  the  world. — In  the 
high  places  they  sacrificed  heifers  to  him,  in  the  gardens  they  slew  bulls  for  him. — He 
swallowed  up  all  creation,  he  filled  his  belly  with  prey.  R.,  Blessed  be  He  Who  came 
and  made  him  disgorge ! 

31.  Of  him  the  Lord  said,  that  he  had  fallen  from  Heaven. — The  Abhorred  One  had 
exalted  himself ;  from  his  uplifting  he  has  fallen.  The  foot  of  Mary  has  trod  him  down, 
who  bruised  Eve  with  his  heel.  R.,  Blessed  be  He  Who  by  His  Birth  laid  him  low .' 

32.  Chaldeans  went  about,  in  all  places  and  led  astray  : — the  preachers  of  delusion, 
were  shamed  through  the  world, — they  were  shamed  and.  overcome, — by  the  preachers- 
of  truth.         R.,  Blessed  he  the  Babe  Whom  they  preached  ■' 

33.  Sin  had  spread  out,  her  nets  for  the  draught. — Praise  he  to  Thy  Birth  that  cap- 
tured, the  nets  of  delusion. — The  soul  took  flight  on  high,  which  had  been  taken  in  the 
deep.         R.,  Blessed  is  He  Who  prepared  for  us  wings  ! 

34.  His  Will  was  able,  even  by  force  to  rescue  us.  — ^«/ since  it  was  not  force  that 
made  us  guilty,  it  was  not  by  force  He  purged  us. — The  Evil  One  by  enticement  en- 
slaved us  :  Thy  Birth  enticed  to  give  us  life.  R. ,  Blessed  be  He  Who  planned  and 
gave  us  life  / 


HYMNS  ON  THE  NATIVITY.  255 

35.  The  creatures  complained  that  they  were  worshipped  ;  in  silence  they  sought 
release. — The  AU-Releaser  heard,  and  because  He  endured  it  not  He  came  down, — put 
on  the  form  of  a  servant  in  the  womb,  came  forth,  set  free  Creation.  R.,  Blessed  be 
He  Who  made  his  Creation  his  gain  ! 

36.  Mercy  was  kindled  on  high,  at  the  voice  of  Creation  that  cried  out  : — Gabriel 
was  sent;  he  came  and  gave  tidings  of  Thy  Conception. — When  Thou  earnest  to  the 
Birth,  Watchers  gave  tidings  of  thy  coming  forth.  R.,  Blessed  he  by  Thy  Worship 
above  all .' 

l'].  For  greater  is  the  joy  of  the  Birth  than  the  Conception. — Yea  it  was  one  angel, 
that  brought  us  tidings  of  Thy  Conception  : — hut  in  the  joy  of  Thy  Birth,  a  multitude 
of  Watchers  brought  tidings.         R. ,  Blessed  be  Thy  tidings  in  Thy  day  ! 

38.  Glory  to  Thee  I  too  in  Thy  day,  will  offer,  O  Thou  that  art  worshipped  ! — Take 
of  the  fruit  that  is  mine  ;  and  give  me  mercy  which  is  Thine  ! — For  if  the  evil  that  is  in 
me  gives  gifts,  how  much  more  shalt  Thou  give  Who  art  good  !  R.,  Blessed  is  Thy 
wealth  in  Thy  servant/ 

39.  The  two  things  Thou  soughtest,  in  Thy  Birth  have  been  done  for  us. — Our  visible 
body  Thou  hast  put  on  ;  Thy  invisible  might  we  have  put  on  : — our  body  has  become 
Thy  clothing ;  Thy  Spirit  has  become  our  robe.  R.,  Blessed  be  He  Who  has  been 
adorned  and  has  adorned  us  ! 

40.  Height  and  depth  were  amazed,  that  Thy  Birth  subdued  the  rebels. — For  that 
we  gave  Thee  hostages.  Thou  gavest  us  the  Paraclete  : — when  the  hostages  went  up 
from  us,  the  Captain  of  the  host  came  down  to  us,  R.,  Blessed  be  He  Who  took  away 
and  sent  down  / 

41.  Come  ye  mouths  of  all  and  pour  forth,  and  be  in  the  likeness  of  waters,  and  wells 
of  voices  !  May  the  Holy  Spirit  come, — and  sing  glory  through  us  all,  to  the  Father 
Who  has  redeemed  us  through  His  Son  !         R.,  Blessed  is  He  above  all  in  His  Birth  •' 


XVI, 

(Resp. — Glory  to  all  of  Thee  from  all  of  us  I  (bis,) 

1.  Who  then  that  is  mortal  man,  can  declare  concerning  the  Ail-Life  giver, — Who 
quitted  the  height  of  His  Majesty,  and  abased  Himself  to  humility  .? — Thou  Who  ex- 
altest  all  in  Thy  Birth,  exalt  my  weak  mind, — to  declare  of  Thy  Birth  ;  not  that  I 
should  search  out  Thy  Majesty, — but  that  I  should  proclaim  Thy  grace,  R.,  Blessed 
he  He  Who  conceals  and  reveals  in  His  discourses  ! 

2.  It  is  a  great  marvel  that  the  Son,  dwelt  wholly  in  a  body  ; — abode  therein  wholly 
and  it  sufficed  for  Him  ;  dwelt  therein  though  not  bounded //jereSy. — His  Will  was 
wholly  therein  ;  His  bounds  reached  wholly  to  His  Father, — Who  is  sufficient  to  tell, 
how  though  He  dwelt  wholly  in  a  body. — He  likewise  dwelt  wholly  in  all.?  R., 
Blessed  is  He  Who  though  without  hounds  was  bounded.  ! 

3.  Thy  Majesty  is  concealed  from  us  ;  Thy  Grace  is  revealed  before  us. — I  will  be 
silent,  O  Lord  of  Thy  Majesty  ;  and  I  will  tell  of  Thy  grace. — Thy  grace  clove  to  Thee, 
and  bowed  Thee  down  to  our  vileness  : — Thy  grace  made  Thee  a  babe  ;  Thy  grace 
made  Thee  man  : — it  straitened,  it  enlarged.  Thy  Majesty,  R.,  Blessed  be  the  might 
that  became  little  and  became  great ! 

4.  Glory  to  Him  Who  became  lowly,  though  lofty  He  was  by  His  nature  ! — He  be- 
came in  His  love  the  firstborn  of  Mary,  Firstborn  though  Hebe  of  Godhead. — He 
became  in  name  the  offspring  of  Joseph,  offspring  though  He  be  of  the   Most   High. — 


256  EPHRAIM  SYRUS. 


He  became  by  His  own  Will  man,  God  though  He  be  by  His  Nature.—  Glorified  be  Thy 
Will  and  Thy  Nature  !         i?.,  Blessed  be  Thy  Glory  which  put  on  our  image! 

5.  Yea,  O  Lord,  Thy  Birth,  has  become  mother  oiall  creatures  ;  for  it  travailed  anew 
and  gave  birth,  to  mankind  which  gave  birth  to  Thee.  Thou  wast  born  of  it  bodily  ; 
it  was  born  of  Thee  spiritually. — All  that  Thou  camest/br  to  birth,  was  that  man  might 
be  born  in  Thy  likeness. — Thy  Birth  became  the  author  of  birth  to  all.  R.,  Blessed 
be  He  Who  became  a  youth  and  to  all  gave  youth  ! 

6.  When  man's  hope  had  broken  down,  hope  was  increased  by  Thy  Birth. — Good  tid- 
ings of  hope  they  bore,  the  Heavenly  Ones  to  men. — Satan  who  cut  off  our  hope,  his 
own  hope  by  his  own  hands  had  cut  off, — when  he  saw  that  hope  was  increased  :  Thy 
Birth  became  to  the  hopeless, — a  fountain  teaming  with  hope.  R.,  Blessed  be  He 
Who  bore  the  tidings  of  hope  ! 

7.  The  day  of  Thy  Birth  is  like  Thee,  for  it  is  desired  and  loved  as  Thou. — We  who 
saw  not  Thy  Birth,  and  its  flame  as  in  its  own  time, — in  this  Thy  day  we  see  Thee, 
even  as  Thou  wast  a  babe  ; — beloved  by  all  men,  lo  !  in  Thee  the  Churches  rejoice  ; — 
Thy  day  adorns  and  is  adorned.         R.,  Blessed  be  Thy  day  which  was  ordained  for  us  ! 

8.  Thy  day  has  given  us  a  gift,  to  which  the  Father  has  none  other  like  ; — It  was 
not  Seraphim  He  sent  us,  nor  yet  did  Cherubim  come  down  among  us  ; — there  came 
not  Watchers  or  Ministers,  but  the  Firstborn  to  Whom  they  minister. — Who  can  suffice 
to  give  thanks,  that  the  Majesty  which  is  beyond  measure — is  laid  in  the  lowly  man- 
ger !         R. ,  Blessed  be  He  Who  gave  us  what  He  had  won  •' 

9.  That  generation  Thy  Birth  made  glad,  and  our  generation  Thy  day  makes  glad  : 
twofold  was  the  happiness  of  that  generation,  for  they  saw  Thy  Birth  and  also  Thy  day  : 
— less  is  the  happiness  of  them  that  come  after,  for  the  day  of  Thy  Birth  they  see  only. 
— Yet  because  they  that  then  were,  doubted,  greater  is  the  happiness  of  them  that  come 
after, — who  though  they  have  not  seen  Thee  have  believed  in  Thee.  R.,  Blessed  be 
Tliy  happiness  that  is  added  to  us  / 

10.  The  Magi  exalted  from  afar  ;  the  Scribes  murmured  near  at  hand  ; — the  prophet 
showed  his  message,  and  Herod  his  wrath; — the  scribes  showed  their  doctrine,  the 
Magi  showed  their  offerings.  It  is  a  marvel  that  to  Him,  the  Babe,  they  of  His  own 
house  hasted  with  their  swords,  and  they  that  were  strangers  with  their  offerings.  R., 
Blessed  be  TIty  Birth  which  has  stirred  up  all ! 

11.  The  bosom  of  Mary  amazes  me,  that  it  sufficed  for  Thee,  Lord,  and  embraced 
Thee. — All  creation  were  too  small,  to  conceal  Thy  Majesty  ; — Heaven  and  earth  too 
narrow,  to  be  in  the  likeness  of  wings,'  to  cover  Thy  Godhead. — Too  small  for  Thee 
was  the  bosom  of  earth  ;  great  enough  for  Thee  was  the  bosom  of  Mary. — He  dwelt  in 
the  bosom  and  healed  in  her  bosom.  R., 

12.  He  was  wrapped  meanly  in  swaddling  clothes,  and  offerings  were  offered  Him. 
— He  put  on  garments  in  youth,  and  from  them  there  came  forth  helps  :  He  put  on  the 
waters  of  baptism,  and  from  them  there  shone  forth  beams  : — He  put  on  linen  cloths  in 
death,  and  in  them  were  shown  forth  triumphs  ;  with  His  humiliations.  His  exalta- 
tions.        R.,   Blessed  be  He  Who  Joined  His  Glory  to  His  Passion  I 

13.  All  these  are  the  changes  of  raiment,  which  Mercy  put  off  and  put  on, — when 
He  strove  to  put  on  Adam,  the  glory  which  he  had  put  off. — He  was  wrapped  in 
swaddling-clothes  as  Adam  with  leaves  ;  and  clad  in  garments  instead  of  skins. — He 
was  baptized  for  Adam's  sin,  and  buried  for  Adam's  death  : — He  rose  and  raised  Adam 
into  Glory.  R., Blessed  be  He  Who  came  doivn  and  clothed  him  and  went  up  ! 

'  The  word  used  for  "  bosom  "  in  this  stanza,  also  means  "  wing." 


HYMNS  ON  THE  NATIVITY.  257 

14.  Though  Thy  Birth  had  sufficed,  for  Adam's  sons  as  for  Adam  ; — O  Mighty  One 
Who  didst  become  a  babe,  in  Thy  Birth  anew  hast  Thou  begotten  me  ! — O  pure  One 
Who  wast  baptized,  let  Thy  Washing  wash  away  our  filth — O  Living  One  who  wast 
buried,  may  we  gain  life  in  Thy  death  ! — I  will  praise  all  of  Thee  in  Him  that  fills  all. 
R. ,   Glory  to  all  0/  Thee  from  all  of  us! 

XVII. 

(Resp.  ,  Praise  to  Tliee  from  every  mouth  on  this  Day  of  Thy  Birth-') 

1.  Infants  were  slain  because  of  Thy  Birth,  Thou  Giver  of  life  to  all — But  because 
He  Who  was  slain  was  a  King,  our  Lord  the  Lord  of  Kingdoms, — the  tyrant  in  subtlety, 
gave  for  Him  slain  hostages, — clad  in  the  mysteries  of  His  slaying  :  the  ranks  of 
heaven  received, — the  hostages  that  they  of  earth  offered.  R.,  Blessed  be  the  King 
who  magnified  Him  •' 

2.  All  the  Kings  of  the  house  of  David,  transmitted  and  hauled  on  each  to  each, — 
the  throne  and  crown  of  the  Son  of  David,  as  guardian  of  a  deposit. — In  one  they 
reached  their  bound  and  limit,  when  He  came,  the  Lord  of  all  things, — and  took  away 
from  them  all  things,  and  cut  off  the  transmission  of  all  things.  ...  R.,  Blessed  he 
He  Who  is  clad  in  that  which  is  His  ! 

3.  The  doves  moaned  in  Bethlehem,  that  the  serpent  destroyed  their  offspring. — 
The  eagle  betook  himself  to  Egypt,  to  go  down  and  receive  the  promises. — Egypt  re- 
joiced in  Him  that  there  came,  abundance  for  payment  of  debts, — which  had  failed  the 
sons  of  Joseph.  Among  the  sons  of  Joseph  He  laboured  and  paid — the  debts  of  the 
sons  of  Joseph.         R.,  Blessed  is  He  Who  called  Him  out  of  Egypt ! 

4.  The  Scribes  read  daily,  that  the  Star  arises  out  of  Jacob. — For  the  People  were  the 
Voice  and  the  reading,  for  the  nations  the  rising  of  the  Star  and  the  interpretation  : — 
for  them  were  the  Books  and  for  us  the  facts  ;  for  them  boughs  and  for  us  fruits. — The 
Scribes  read  in  things  written  ;  the  Magi  saw  in  things  done,  the  outshining  of  that 
which  was  read.         R.,  Blessed  be  He  Who  added  to  us  their  books  I 

5.  Who  is  able  to  tell,  of  the  withdrawal  and  the  appearings, — of  the  shining  star 
that  went,  before  the  bearers  of  the  offerings .'' — It  appeared  and  proclaimed  the  crown  ; 
it  was  hid  and  concealed  His  Body. — It  was  for  the  Son  in  twofold  wise,  herald  and 
guardian; — it  guarded  His  Body,  it  proclaimed  His  Crown.  R.,  Blessed  is  He  Who 
has  given  wisdom  to  them  that  proclaim  Him  ! 

6.  The  tyrant  gazed  on  the  Magi,  as  they  asked  "Where  is  the  son  of  the  King }  " — 
While  his  heart  was  gloomy,  he  sought  for  himself  a  cheerful  countenance. — With  the 
sheep  he  sent  wolves,  that  should  kill  the  Lamb  of  God. — The  Lamb  went  down  to 
Egypt,  that  thence  He  might  judge  them, — whence  He  had  saved  them.  R.,  Blessed 
be  He  Who  yet  again  subdued  them. 

7.  The  Magi  declared  to  the  tyrant,  "  When  thy  servants  joined  us, — the  bright  star 
withdrew  itself,  yea  the  paths  hid  themselves." — The  blessed  ones  knew  not,  that  the 
king  had  sent  h\iiex  foes, — murderers  as  if  worshippers,  to  destroy  the  sweet  fruit, — 
whereof  the  bitter  eat  and  are  made  sweet.  R.,  To  Thee  be  glory,  Medicine  of  life  ■' 

8.  When  there  the  Magi  received,  commandment  to  go  and  seek  Him. — it  is  written 
of  them  that  they  saw,  that  bright  star  and  rejoiced. — Tlius  it  is  known  that  it  had  been 
withdrawn  ;  therefore  rejoiced  they  at  its  aspect. — It  was  hid  and  hindered  the  mur- 
derers, it  arose  and  called  the  worshippers  ; — it  overthrew  a  part  and  it  called  a  part. 
R. ,  Blessed  be  He  Who  has  triumphed  in  both  parts  ■' 

9.  The  abhorred  one  who  slew  the  children,  how  did  he  overlook  the  Child  1 — Justice 
VOL.   XIII. — 17 


258  EPHRAIM  SYRUS. 


hindered  him  that  he  thought,  the  Magi  would  return  to  him. — While  he  stayed  waiting 
to  seize,  the  Worshipped  and  His  worshippers, — everything  escaped  his  hands,  the 
offerings  and  the  worshippers  took  flight, — from  the  tyrant  to  the  Son  of  the  King. 
R,,  Glory  to  Him.  who  knows  all  counsels  ■' 

ID.  The  blameless  Magi  as  they  slept,  meditated  on  their  beds  : — sleep  became  a 
mirror,  and  a  dream  rose  on  it  as  light. — The  murderer  they  saw  and  trembled,  as  his 
guile  and  his  sword  flashed  forth. — He  taught  the  men  guile,  he  sharpened  the  sword 
to  sharpness  : — the  Watcher  taught  the  sleepers.  R. ,  Blessed  is  He  who  gives  prudence 
to  the  simple  ! 

11.  The  simple  who  believe  have  known,  two  Comings  of  Christ : — but  the  foolish 
scribes  have  not  even  perceived  one  Coming. — Yet  the  nations  have  life  in  the  first,  and 
shall  rise  again  there  in  the  second. — The  People  whose  mind  is  blinded,  the  first 
Coming  has  dispersed  ; — the  second  shall  blot  out  their  memory.  R.,  Blessed  he  the 
King  Who  is  come  and  is  to  come  ■' 

12.  When  the  Saviour  arose  as  the  blind,  the  Sun  showed  forth  his  beams, — and  they 
were  clothed  in  darkness  :  the  Brightness  sent  forth  his  light, — and  He  brought  the 
sons  of  the  stars,  to  make  manifest  the  sons  of  darkness. — For  lo  !  among  you  is  the 
star,  but  on  your  eyes  the  veil.         R. ,  To  Thee  be  glory,  newborn  Sun  •' 

13.  Prophets  declared  concerning  His  Birth,  but  they  made  not  plain  the  time  thereof 
— He  sent  the  Magi,  and  they  came  and  showed  of  its  time. — Yet  the  Magi  who  made 
known  the  time,  made  not  plain  who  the  Child  should  be. — A  star  of  splendid  light,  in 
its  course  showed  who  the  Child  was, — how  splendid  was  His  lineage.  R.,  Blessed  be 
He  Who  by  them  all  was  pointed  out  ■' 

14.  They  scorned  the  trumpet  of  Isaiah,  which  sounded  forth  His  pure  Conception, — 
they  silenced  the  lute  of  the  Psalms,  which  sang  of  His  Priesthood  ; — the  harp  of  the 
Spirit  they  hushed,  which  sang  again  of  His  Kingdom  ; — under  deep  silence  they 
closed  up,  the  great  Birth  that  joined  the  cry — of  them  above  with  them  below. 
R.,  Blessed  be  He  Who  appeared  in  the  midst  0/  silence  •' 

15.  His  voice  was  the  secret  key  that  opened  the  mouths  of  the  Magi. — Whereas 
preachers  were  silent  in  Judah,  they  made  their  voice  sound  through  creation  ; — and 
the  Gospel  which  those  had  scorned,  these  who  came  from  far  took  and  departed. — The 
scorners  began  to  hear  their  own  orders  from  strangers,  who  cried  out  the  name  0/  the 
Son  of  David.         R. ,  Blessed  be  He  Who  by  our  voice  has  put  them  to  silence  / 

16.  Whereas  the  People  scorned  offerings,  and  brought  them  not  to  Him  the  Son  of 
the  King, — He  sent  His  herald  to  the  nations,  and  caused  them  to  come  with  their 
offerings  : — yet  not  all  of  them  caused  He  to  come,  for  it  could  not  suffice  for  them, — 
the  narrow  bosom  of  Bethlehem  ;  but  the  bosom  of  Holy  Church, — enlarged  itself  and 
contained  her  children.         R.,  Blessed  be  He  Who  has  made  the  barren  fruitful .' 

17.  The  slayers  of  Bethlehem  mowed  down  the  tender  flowers  that  among  them — 
should  perish  the  tender  seedling,  wherein  was  hidden  the  Bread  of  life. — But  the  ear  of 
corn  that  has  life  had  escaped,  that  it  should  come  to  the  sheaves  in  harvest : — the  grape 
that  escaped  when  young,  gave  itself  to  the  treading, — that  its  wine  might  give  life  to 
souls.         R.,  Glory  to  Thee,  Treasury  of  life  ! 

18.  The  murderers  went  into  a  paradise,  full  of  tender  fruits  : — they  shook  off  the 
flowers  from  the  bough,  blossoms  and  buds  they  destroyed, — unblemished  oblations  he 
offered,  the  persecutor  unwittingly. — To  him  woe,  but  to  them  blessing!  Bethlehem 
was  first  to  give,  virgin  fruits  to  the  Holy  One.  R.,  Blessed  is  He  Who  receives  the 
first  fruits  / 

19.  The  Scribes  were  silenced  in   envy,  the  Pharisees  in  jealousy. — Men  of  stone 


HYMNS  ON  THE  NATIVITY.  259 

cried  out  and  gave  praise,  who  had  a  heart  of  stone. — They  applauded  in  presence  of 
the  Stone,  the  rejected  that  has  become  the  Head. — Stones  were  made  flesh  by  that 
Stone,  and  obtained  mouths  to  speak;  stones  cried  out  through  that  Stone.  R., 
Blessed  be  Thy  Birth  that  has  caused  stones  to  cry  out! 

20.  The  Star  that  is  written  in  Scripture,  the  nations  beheld  from  afar, — that  the 
People  might  be  shamed  which  is  near ;  O  People  instructed  and  puffed  up  !  which  by 
the  nations  hast  been  in  turn  instructed,  how  and  where  they  saw, — that  vision  whereof 
Balaam  spake  ;  a  stranger  he  who  spread  abroad  concerning  it, — strangers  they  who 
saw  it.         R.,  Blessed  is  He  Who  has  provoked  to  Jealousy  them  of  His  own  house! 

21.  Let  my  supplication  draw  nigh  to  Thy  Door,  yea  my  poverty  to  Thy  Treasury  ! 
— Give  to  me  my  Lord  without  measure,  as  God  unto  man  ! — And  though  Thou  increase 
gifts  as  Son  of  the  Blessed,  and  though  Thou  add  to  them  as  Son  of  the  King ; — though 
I  be  thankless  as  are  all  creatures  of  dust,  as  Adam  so  is  the  son  of  Adam, — and  as  the 
Blessed  so  too  is  the  Son  of  the  Blessed.  R.,  Praise  he  to  Thee  Who  art  like  unto  Thy 
Father  ! 

XVIII. 

Resp. — Praise  he  to  Him  Who  sent  Him  !  (bis  ) 

1.  Blessed  art  thou,  O  Church,  for  lo !  in  thee  is  the  sound, — of  the  great  feast  the 
festival  of  the  King  ! — Sion  is  deserted,  her  gates  are  sore  athirst, — and  forsaken  of 
festivals. — Blessed  thy  gates  that  are  open  yet  not  filled, — and  thy  halls  that  are  en- 
larged yet  suffice  not ! — In  the  midst  of  thee  lo  !  is  the  sound,  of  the  nations  that  cry 
out,  and  have  put  to  silence  the  People. 

2.  Blessed  art  thou,  O  Church,  that  in  thy  festivals, — the  Watchers  rejoice  amid  thy 
festivity  ! — for  one  night  the  Watchers  gave  praise, — on  the  earth  which  withheld  and 
refused  praise. — Blessed  thy  voices  that  have  been  sown  and  reaped, — and  in  Heaven 
stored  up  in  garners  ! — Thy  mouth  is  a  censer,  and  thy  voices  as  perfumes,  breathing 
vapour  in  thy  festivals. 

3.  Blessed  art  thou,  O  Church,  that  all  oblations, — are  brought  unto  thee  in  this  feast. 
— The  Magi  once  among  traitors,  offered  them  to  the  Truth. — ^/^sse^  thy  abode  that 
He  bowed  Himself  and  dwelt  therein.  Son  of  the  King  Who  is  worshipped  with  gifts ! 
— Gold  from  the  West,  and  spices  from  the  East, — are  offered  in  Thy  Festivals. 

4.  Blessed  art  thou,  O  Church,  that  there  is  not  with  thee, — a  tyrant  King  slayer  of 
babes  !  for  he  killed  in  Bethlehem  the  little  ones  at  random, — that  he  might  put  to 
death  the  Child  that  gives  life  to  all. — Blessed  thy  children  that  are  envied  and  wor- 
shipped,— by  Kings,  for  those  are  promised  for  Thy  worship, — the  crowns  of  the  East : 
— he  who  trod  down  thy  dear  ones,  shall  be  trodden  down  by  thy  beloved. 

5.  Blessed  art  thou,  O  Church,  forlo  !  over  thee, — Isaiah  too  exults  in  his  prophecy, — 
"  Lo  a  Virgin  shall  conceive  and  bear, — a  Son  "  Whose  name  is  great  mystery  ! — O  in- 
terpretation revealed  in  the  Church  ! — two  names  that  were  joined  and  became  one  ; — 
"  Emmanuel," — God  be  with  thee  ever,  Who  joined  thee  with  His  members  ! 

6.  Blessed  art  thou,  O  Church,  in  Micah  who  cried  out, — "A  Shepherd  shall  come 
forth  from  Ephrata"  : — for  He  came  to  Bethlehem  to  take — from  thence  the  rod  of  Jesse 
and  to  rule  the  nations. — Blessed  thy  lambs  that  are  sealed  with  His  seal, — and  thy 
sheep  that  are  kept  by  His  sword  ! — Thou  art,  O  Church, — the  abiding  Bethlehem, — for 
in  thee  is  the  Bread  of  Life  !  ^ 

7.  Blessed  art  thou,  O  Church,  for  lo  !  in  thee  rejoices, — Daniel  also  the  man  beloved, 

'  Bethlehem  =  House  of  Bread. 


26o  EPHRAIM  SYRUS. 


— who  foretold  that  the  glorious  Messiah  shall  be  killed, — and  the  city  of  holiness  be 
laid  desolate  at  His  killing  ! — Woe  to  the  People  that  was  rejected  and  is  not  converted  ! 
— Blessed  the  nations  that  were  called  and  turned  not  away  ! — The  bidden  guests 
refused, — and  others  in  their  stead  enjoyed  their  banquet. 

8.  Blessed  art  thou,  O  Church,  for  on  thy  lute,  lo  !  King  David  sings  psalms  in 
thee  !  In  the  Spirit  he  sings  of  Him  "  Thou  art  My  Son  and  I — this  day  have  begotten 
Thee  "  in  the  glories  of  holiness. — Blessed  thy  ears  that  have  been  purged  to  hear  ! — On 
His  day  watch  thou  as  His  Body  and  call  on  Him  ; — be  taught  by  Sion, — which  sad- 
dened His  Feast ;   make  Him  glad  Who  has  gladdened  thee. 

9.  Blessed  art  thou,  O  Church,  that  all  festivals — have  taken  flight  from  Sion  and 
sheltered  with  thee  ! — In  the  midst  of  thee  the  wearied  Prophets  have  found  rest, — 
from  the  labour  and  the  reproach  they  bore  in  Judah. — Blessed  the  books  unrolled  in  thy 
temples, — and  the  festivals  celebrated  in  thy  shrines  ! — Sion  is  forsaken, — and  lo  !  to- 
day the  nations  shout  in  thy  festivals. 

10.  Blessed  art  thou,  O  Church,  in  ten  blessings, — which  our  Lord  has  given  as  a 
mystery  complete  : — for  on  ten  all  the  numbers  hang,  therefore  art  thou  perfect  by  ten 
blessings. — Blessed  thy  crowns  that  are  twined — with  all  blessings  mixed  in  every 
crown  ! — O  blessed  one, — with  every  blessing  crowned,  on  me  too  send  thy  blessing! 

11.  Blessed  art  thou,  Ephrata,  mother  of  Kings,  that  from  thee  sprang  the  Lord  of 
diadems  ! — Micah  gave  thee  tidings  that  He  is  from  everlasting,  and  the  span  of  His 
times  is  not  comprehended. — Blessed  thine  eyes  which  first  of  all  discerned  Him  ! — thee 
He  deemed  worthy  to  see  Him  when  He  appeared, — Chief  of  benediction, — and  Be- 
ginning of  gladness,  thou  didst  receive  first  of  all. 

12.  Blessed  art  thou,  Bethlehem,  that  the  towns  envy  thee, — and  the  fortified  cities  ! 
— As  they  e7ivy  thee,  so  the  women  ewyy  Mary, — and  the  virgins  daughters  of  princes. 
— Blessed  the  maiden  in  whom  He  deigned  to  abide, — and  the  city  wherein  He  deigned 
to  sojourn  ; — a  poor  maiden, — and  a  small  city,  He  chose  Him  to  humble  Himself. 

13.  Blessed  ar/ thou,  Bethlehem,  that  in  thee  was  the  beginning, — for  Him  the  Son 
Who  from  everlasting  is  in  the  Father  ! — It  is  hard  to  comprehend,  that  before  Time  He 
is, — Who  in  thee  made  Himself  subject  to  Time. — Blessed  thine  ears,  for  in  thee  first 
was  heard  the  cry — of  the  Lamb  of  God  who  exulted  in  thee  ! — Narrow  though  thy 
manger, — He  spread  Himself  on  all  sides,  and  was  worshipped  of  every  creature. 

14.  Blessed  ar/ thou  too,  Mary,  that  thy  name — is  great  and  exalted  because  of  thy 
child  ! — Thou  canst  tell  then  how  and  how  long — and  where  He  dwelt  in  thee,  the  great 
One  in  small  room. — Blessed  thy  mouth  that  praised  and  enquired  not, — and  thy 
tongue  that  glorified  and  questioned  not  ! — For  His  Mother  was  uncertain  concerning 
Him, — even  while  she  carried  Him  m  the  womb  ;  who  then  shall  suffice  to  comprehend 
Him  .? 

15.  O  Woman,  thou  whom  no  man  knew, — how  can  we  behold  the  Son  thou  hast 
borne? — For  no  eyes  suffice  to  stand — before  the  transfigurations  of  the  glory,  that  is 
on  Him. — For  tongues  of  fire  abide  in  Him — Who  sent  tongues  by  His  Ascension. — Be 
every  tongue  warned, — that  our  questioning  is  as  stubble,  and  as  fire  our  scrutiny. 

16.  Blessed  is  he  the  priest  who  in  the  sanctuary, — offers  to  the  Father  the  Son  of 
the  Father, — the  fruit  that  is  plucked  from  our  tree,  though  it  be  wholly  of  the  Divitie 
Majesty  ! — Blessed  the  hands  that  are  hallowed  and  offer  Him  ! — and  the  lips  that  are 
spent  in  kissing  Him  ! — The  Spirit  in  the  Temple — longed  for  His  embrace  ;  and  at  His 
Crucifixion  rent  the  veil  and  went  forth. 

17.  The  Archangel  gave  thee  greeting, — as  the  earnest  of  holiness — Earth  became 
to  him  new  Heavens, — when  the  Watcher  came  down  and  sang  glory  on  it. — The  sons 


HYMNS  ON  THE  NATIVITY.  261 

of  the  Highest  encompassed  thy  habitation — because  of  the  Son  of  the  King  that  dwelt 
in  thee. — Thy  abode  below, — to  the  Heaven  above  was  made  like  by  the  host  of 
Watchers. 

XIX. 

(Resp. — Blessed  be  thy  Birth  thai  gladdens  all  creatures!) 

I.   The  first  year  wherein,  our  Saviour  was  born, — is  source  of  blessing,  and  ground 
of  life  ; — for  by  it  are  borne, — manifold  triumphs,  the  sum  of  all  help  : — as  the  first  day 
of  "the  beginning," — the  great  pillar  of  all  creatures, — bears  the  building  of  Creation  ; , 
— so  the  year  of  the  Firstborn  bears  help  for  man. 

2.  In  the  second  year,  of  our  Saviour's  Birth, — the  IVIagi  exult,  the  Pharisees  mourn  : 
— treasures  are  opened, — kings  are  hastening,  and  infants  are  slain. — For  in  it  are 
offered  in  Bethlehem, — oblations  precious  and  terrible  ; — for  while  love  made  offering 
of  gold, — hatred  offered  infants  by  the  sword. 

3.  The  day  of  the  All-Lightening,  exults  in  His  birth  ; — a  pillar  of  radiance,  which 
drives  away,  by  its  beams — the  works  of  darkness.  After  the  type  of  that  day,  wherein 
light  was  created, — and  sundered  the  darkness  that  spread — over  the  fair  beauty  of 
Creation  ; — the  radiance  of  our  Saviour's  birth — came  in  to  sunder  the  darkness  Xh^iwas 
on  the  heart. 

4.  The  first  day  the  source  and  the  beginning, — orders  the  roots,  to  make  all  things 
grow. — Our  Saviour's  day — is  praised  far  above  it,  a  tree  planted  in  the  world. — For  His 
Death  is  as  the  root  in  the  earth  ;  His  Resurrection  as  the  head  in  heaven  ;  on  all  sides 
His  words  reach  as  boughs  ;  likewise  His  Body  as  fruit  for  the  eaters. 

5.  Let  the  second  day,  sing  praise  to  the  Birth — of  the  second  Son,  and  His  voice 
which  first — commanded  the  firmament  and  it  was  made, — divided  the  waters  that 
were  above,  and  gathered  the  seas  that  were  under. — He  Who  divided  waters  from 
waters,  divided  Himself  from  the  Watchers  and  came  down  to  man. — For  the  waters 
which  at  His  command  were  gathered. — He  cleft  the  fountain  of  life  and  gave  drink. 

6.  Let  the  third  day  weave  with  divers  hymns — the  crown  of  psalms  and  with  one 
voice  present  it — for  His  Birth  who  gave  growth — of  buds  and  flowers,  on  the  third 
day. — But  now  He  the  All-giver  of  growth, — has  come  down  and  become  the  All-holy 
Flower  ;  from  the  thirsting  earth  has  sprang  forth  and  gone  up, — that  he  may  decorate 
and  crown  the  conquerors. 

7.  Let  the  fourth  day  praise,  first  among  the  four, — His  Birth  Who  created  as  the 
fourth  day — the  two  lightgivers, — which  fools  worship,  and  are  sightless  and  blind. — The 
Lord  of  Lightgivers  has  come  down, — and  from  the  womb  has  shone  on  us  as  the  Sun. 
— His  splendours  have  opened  the  eyes  of  the  blind  : — His  rays  have  given  light  to  the 
wandering. 

8.  Let  the  fifth  day  laud  Him  Who  created — on  the  fifth  day  creeping  things  and 
Dragons — of  whose  kind  is  the  serpent. — He  deceived  with  guile  our  mother,  a  maid 
void  of  counsel. — The  deceiver  who  had  mocked  the  maid, — by  the  Dove  was  exposed 
as  false, — which  from  a  virgin  bosom  sprang,  and  came  forth — the  Wise  that  trod  down 
the  crafty. 

9.  Let  the  sixth  day  laud  Him  who  created — on  Vesper-day  Adam,  whom  Satan 
envied  ;  as  a  feigned  friend— cheered  him  in  offering  poison  in  his  food. — The  medicine 
of  life  reached  them  both, — put  on  a  body  and  came  near  to  both. — The  mortal  tasted 
Him  and  lived  through  Him  ; — the  devourer  who  ate  Him  was  left  void. 

10.  Let  the  seventh  day  hallow  the  Holy  One,— Who  halloweth  the  Sabbath,  and 
gave  rest  to  all  that  live.— The  Blessed  One  Who  wearied  not— has  care  for  mankind, 


262  EPHRAIM  SYRUS. 


and  has  care  for  the  beasts. — When  Freedom  fell  under  the  yoke, — He  came  to  the 
Birth  and  became  bond  to  make  it  free: — He  was  smitten  on  the  face  by  servants  in  the 
judgment  hall  ; — He  broke  the  yoke  that  was  on  the  free,  as  Lord. 

11.  Let  the  eighth  day,  which  circumcised  the  Hebrews, — praise  Him  Who  com- 
manded his  namesake  Joshua — to  circumcise  with  a  flint — the  people  circumcised  in 
body,  while  the  heart  was  profane  within. — Lo  !  as  the  eighth  day,  as  a  Babe, — to  cir- 
cumcision He  came  Who  circumcises  all. — Though  the  sign  of  Abraham  ?s  on  His  Flesh, 
— the  blind  daughter  of  Sion  had  defiled  it. 

12.  Let  the  tenth  day  sing,  praises  in  its  turn, — For  God  ihe  first  letter  pf  Jesus 
(goodly  name  ! ),  is  ten  in  numbering. — He  Who  is  as  a  lamb,  turns  back  the  numbers. — 
For  when  the  number  goes  up  to  ten,  it  is  turned  back  to  begin  again  from  one.  O 
great  mystery  of  that  which  is  in  Jesus,  Whose  might  turns  all  creation  back  again  ! 

13.  The  All-Purifier  Firstborn  in  the  day  of  His  purifying, — purified  the  purification 
of  the  firstborn  and  was  offered  '  in  the  Temple  : — the  Lord  of  offering  needed  offerings, 
— to  make  offering  of  birds. — Li  His  Birth  were  fulfilled  the  types, — in  His  purification 
and  circumcision  the  allegories. — He  came  and  paid  over  debts  in  His  coming  down  ; — 
in  His  Resurrection  He  went  up  and  sent  down  treasures. 


1  Sc,  in  the  Presentation,  St.  Luke  ii.  22. 


FIFTEEN   HYMNS 

FOR  THE  FEAST  OF  THE  EPIPHANY. 


(Translated  by  Rev.  A.  Edward  Johnston,  B.A.) 


HYMNS 

FOR  THE  FEAST  OF  THE  EPIPHANY. 


I. 

Resp. — To  Thee  he  praise  from  Thy  flock  i?i  the  day  of  Thy  Epiphany  ! 

1.  The  heavens  He  has  renewed,  for  that  fools  worshipped  all  the  luminaries  : — He 
has  renewed  the  earth,  for  that  in  Adam  it  was  wasted.' — That  which  He  fashioned 
has  become  new  by  His  spittle: — and  the  All-Sufficing-  has  restored  bodies  with  souls. 

2.  Gather  yourselves  again  ye — sheep  and  without  labour  receive  cleansing  ! — for 
one  needs  not  as  Elisha — to  bathe  seven  times  in  the  river,  nor  again  to  be  wearied  as 
the  priests  are  wearied  with  sprinklings. 

3.  Seven  times  Elisha  purified  himself  in  a  mystery  of  the  seven  spirits  ; — and  the 
hyssop  and  blood  are  a  mighty  symbol. — There  is  no  room  for  division  ; — He  is  not 
divided  from  the  Lord  of  all  Who  is  Son  of  the  Lord  of  all. 

4.  Moses  sweetened  in  Marah  the  waters  that  were  bitter, — because  the  People 
complained  and  murmured  : — Thus  he  gave  a  sign  of  baptism, — wherein  the  Lord  of 
life  makes  sweet  them  that  were  bitter. 

5.  The   cloud  overshadowed  and  kept  off  the   burning  heat  from  the   camp  ; — it    ^^ 
showed  a  symbol  of  the  Holy  Spirit,  which  overshadows  you  in  baptism — tempering- 

the  flaming  fire  fha/  it  harm  not  your  bodies. 

6.  Through  the  sea  the  People  then  passed,  and  showed  a  symbol — of  the  baptism 
wherein  ye  were  washed.  The  People  passed  through  that  and  believed  not : — the 
Gentiles  were  baptized  in  this  and  believed  and  received  the  Holy  Ghost. 

7.  The  Word  sent  the  Voice  to  proclaim  before  His  Coming, — to  prepare  for  Him 
the  way  by  which  He  came, — and  to  betroth  the  Bride  till  He  should  come, — that  she 
might  be  ready  when  He  should  come  and  take  her  from  the  water. 

8.  The  voice  of  prophecy  stirred  the  son  of  the  barren  woman, — and  he  went  forth 
wandering  in  the  desert  and  crying, — "  Lo  !  the  Son  of  the  Kingdom  comes  ! — prepare 
ye  the  way  that  He  may  enter  and  abide  in  your  dwellings  !  " 

9.  John  cried,  "Who  comes  after  me.  He  is  before  me  : — I  am  the  Voice  but  not 
the  Word  ; — I  am  the  torch  but  not  the  Light ; — the  Star  that  rises  before  the  Sun  of 
Righteousness." 

ID.  In  the  wilderness  this  John  had  cried  and  had  said,  —  "Repent  ye  sinners  of 
your  evils, — and  offer  the  fruits  of  repentance  ; — for  lo  !  He  comes  that  winnows  the 
wheat  from  the  tares." 

1 1.  The  Lightgiver  has  prevailed  and  marked  a  mystery,  by  the  degrees  he  ascended  : 
— Lo  !  there  are  twelve  days  since  he  ascended, — and  to-day  this  is  the  thirteenth  : — a 
perfect  mystery  of  Him,  the  Son,  and  His  twelve  ! 

•  See  p.  177. 

265 


266  EPHRAIM  SYRUS. 


12.  Darkness  was  overcome  to  make  it  manifest  that  Satan  was  overcome  ; — and  the 
Lig-ht  prevailed  that  he  should  proclaim — that  the  Firstborn  triumphs  :  darkness  was 
overcome — with  the  Dark  Spirit,  and  our  Light  prevailed  with  the  Lightgiver. 

13.  In  the  Height  and  the  Depth  the  Son  had  two  heralds. — The  star  of  light  pro- 
claimed Him  from  above  ; — John  likewise  preached  Him  from  beneath  : — two  heralds, 
the  earthly  and  the  heavenly. 

14.  The  star  of  light,  contrary  to  nature,  shone  forth  of  a  sudden  ; — less  than  the 
sun  yet  greater  than  the  sun. — Less  was  it  than  he  in  manifest  light ; — and  greater  than 
he  in  secret  might  because  of  its  mystery. 

15.  The  star  of  light  shed  its  rays  among  them  that  were  in  darkness, — and  guided 
them  as  though  they  were  blind  ; — so  that  they  came  and  met  the  great  Light : — they 
gave  offerings  and  received  life  and  adored  and  departed. 

16.  The  herald  from  above  showed  His  Nature  to  be  from  the  Most  High  ; — likewise 
he  that  was  from  beneath  showed  His  Body  to  be  from  humankind,  mighty  marvel  ! — 
that  His  Godhead  and  His  Manhood  by  them  were  proclaimed  ! 

17.  Thus  whoso  reckons  Him  as  of  earth,  the  star  of  light — will  convince  him  that  He 
is  of  Heaven  ;  and  whoso  reckons  Him  as  of  spirit, — this  John  will  convince  him  that 
He  is  also  bodily. 

18.  John  drew  near  with  his  parents  and  worshipped  the  Sun, — and  brightness  rested 
on  His  Face. — He  was  not  moved  as  when  in  the  womb. — Mighty  marvel!  that  here 
he  worships  and  there  he  leaped  ! 

19.  The  whole  creation  became  for  Him  as  one  mouth  and  cried  out  concerning 
Him. — The  Magi  cry  out  in  their  gifts  ; — the  barren  cry  out  with  their  children  ; — the 
star  of  light,  lo  !  it  cries  out  in  the  air,  "  Behold  the  Son  of  the  King  !  " 

20.  The  heavens  are  opened,  the  waters  break  forth,  the  dove  is  in  glory ! — The 
voice  of  the  Father  is  stronger  than  thunder, — as  it  utters  the  word,  "This  is  My  Be- 
loved " ; — the  Watchers  brought  the  tidings,  the  children  acclaimed  Him  in  their 
Hosannas. 

IL 

(Nearly  identical  with  Hymn  XIII.     On  the  Nativity^ 
(Resp. — To  Thee  he  praise  Who  in  this  feast  makest  all  to  exult!) 

1.  In  the  time  of  the  King  whom  they  called  by  the  name  Semha  ^ — our  Lord  was 
manifested  among  the  Hebrews. — Thus  Semha  and  Denha '^  reigned  together, — the 
King  on  earth  and  the  Son  on  high — blessed  be  His  power ! 

2.  In  the  days  of  the  King  who  wrote  down  men  in  the  taxing, — our  Saviour  came 
down  and  wrote  down  men  in  the  Book  of  Life  ;  He  wrote  and  was  written  ; — on  high 
He  wrote  us,  on  earth  He  was  written  ;  glory  to  His  Name  ! 

3.  His  Birth  was  in  the  days  of  the  King  whose  name  was  Semha. — Symbol  and 
truth  met  one  another; — King  and  King,  Semha  and  Denha. — That  kingdom  bore  His 
Cross  ;  blessed  ig  He  Who  took  it  up  ! 

4.  Thirty  years  abode  He  on  earth  in  poverty. — Voices  of  praise  in  all  measures, 
— let  us  weave  my  brethren  for  our  Lord's  years  ; — thirty  crowns  for  thirty  years ; 
Blessed  be  His  number  ! 

5.  In  the  first  year,  mistress  of  treasure  and  filled  with  blessings, — let  the  Cherubin 
give  thanks  with  us,  they  who  bear — the  Son  in  glory  Who  gave  up  His  glorious  state, 
— and  toiled  and  found  the  sheep  that  was  lost ; — to  Him  be  thanksgiving  ! 

1  Equivalent  to  Augustus.  « /.  e.,  Daysfring. 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  267 


6.  In  the  second  year  let  the  Seraphin  multiply  thanksgiving  with  us ; — they  who 
cried  "  Holy  "  to  the  Son,  and  turned  and  saw  Him — among  unbelievers  put  to  shame. 
— He  endured  scorn  and  taught  us  glory  ;  to  Him  be  glory  given  ! 

7.  In  the  third  year  let  Michael  and  his  hosts  give  thanks  with  us  ; — they  who  were 
wont  to  serve  the  Son  on  high, — and  saw  Him  on  earth  doing  service. — He  washed 
mens  feet  and  cleansed  mens  souls  ;  blessed  be  His  meekness  ! 

8.  In  the  fourth  year  let  all  the  heavens  give  thanks  with  us  !  Too  narrow  for  the 
Son  it  shall  burst  to  see — how  He  lay  on  the  couch  of  despised  Zaccheus. — He  filled 
the  couch  and  had  filled  the  heavens  ; — to  Him  be  thanksgiving ! 

9.  In  the  fifth  year  let  the  Sun  that  burns  the  earth  with  its  heat — give  thanks  to  our 
Sun  that  He  straitened  His  largeness, — and  tempered  His  force  that  the  eye  might  endure 
to  see  Him  ; — the  inward  eye  of  a  pure  soul ;  blessed  be  His  radiance  ! 

10.  In  the  sixth  year  again  let  all  the  air  give  thanks  with  us, — in  the  vastness 
whereof  all  things  exult. — It  saw  its  great  Lord  that  He  became — a  little  babe  in  a 
lowly  bosom  ;  blessed  be  His  honour  ! 

11.  In  the  seventh  year  let  the  clouds  and  winds  sound  the  trumpet  with  us, — they 
whose  dew  sprinkles  the  faces  of  the  flowers, — yet  saw  they  the  Son  that  He  subdued 
His  brightness, — and  endured  scorn  and  shameful  spitting; — blessed  be  His  salvation  ! 

12.  Yet  again  in  the  eighth  year  let  Creation  give  glory, — from  whose  fountain  the 
fruits  draw  nurture. — She  adored  when  she  saw  the  Son  at  the  breast, — pure  babe  nur- 
tured by  pure  milk  ;  blessed  be  His  good  pleasure  ! 

13.  In  the  ninth  year  let  the  earth  give  glory,  which  when  her  lap  is  watered  then 
brings  forth  the  root. — She  saw  Mary  an  unwatered  soil — whose  fruit  that  she  yielded  is 
a  mighty  sea  ;  to  Him  be  exultation  !  R.,  To  Thee  be  glory,  Son  of  the  Lord  of  all, 
Who  gives t  Hfe  to  all! 

14.  In  the  tenth  year  let  Mount  Sinai  give  glory,  which  melted — before  its  Lord  ! 
It  saw  against  its  Lord — stones  taken  up  :  but  He  took  stones — to  build  the  Church 
upon  the  Rock  ;  blessed  be  His  building  ! 

15.  In  the  eleventh  year  let  the  great  sea  give  thanks — to  the  hand  of  the  Son  Who 
measured  it !  And  it  wondered  to  see  how  He  came  down  and  was  washed — in  humble 
waters.  He  that  cleanses  Creation  ;  blessed  be  His  triumph  ! 

16.  In  the  twelfth  year  let  the  holy  Temple  give  thanks — which  beheld  the  Child 
as  He  sat — among  the  elders  :  the  doctors  were  silenced — as  the  Lamb  of  the  feast 
bleated  in  the  feast ;  blessed  be  His  atonement ! 

17.  In  the  thirteenth  year  let  diadems  with  us  give  thanks — to  the  King  Who  tri- 
umphed and  was  crowned — with  a  crown  of  thorns  :  He  wove  for  man — a  mighty  diadem 
at  His  right  hand  ;  blessed  be  He  That  sent  Him  ! 

18.  In  the  fourteenth  year  let  the  Passover  of  Egypt  give  thanks — to  the  Passover 
that  came  and  made  passover  for  all, — and  instead  of  Pharaoh  overwhelmed  Legion, — 
and  instead  of  horsemen  drowned  demons  ;  blessed  be  His  retribution  ! 

19.  In  the  fifteenth  year  let  the  lamb  of  the  flock  give  thanks, — that  our  Lord  slew 
t  not  as  did  Moses, — but  redeemed  by  His  Blood  mankind. — He  the  Shepherd  of  all 
lied  for  all ;  blessed  be  He  That  begat  Him  ! 

20.  In  the  sixteenth  year  let  the  seed-corn  in  mystery  give  thanks — to  that  Husband- 
nan  Who  gave  His  Body  for  seed — in  a  barren  soil  that  corrupts  all  things. — It  proved 
ertile  and  yielded  new  bread  ;  blessed  be  He  that  is  pure  ! 

21.  In  the  seventeenth  year  let  the  Vine  give  thanks  to  our  Lord, — the  Vineyard  of 
ruth,  wherein  souls  were — as  the  scions.  He  gave  peace  to  this  vineyard,  but  laid 
vaste  that  vineyard  which  bare  wild  grapes  ;  blessed  be  the  Uprooter  ! 


268  EPHRAIM  SYRUS. 


22.  In  the  eighteenth  year  let  our  leaven  give  thanks — to  the  leaven  of  truth  that 
penetrates  and  draws — all  minds  and  makes  them  to  become — one  mind  in  one  doctrine  ; 
blessed  be  His  doctrine  ! 

23.  In  the  nineteenth  year  let  the  Salt  give  thanks  for  Thy  Body. — O  blessed  Babe 
it  is  the  soul — that  is  the  salt  of  the  Body,  and  Faith — the  salt  of  the  soul  whereby  it  is 
preserved;  blessed  be  Thy  preservation  !  R.,  Glory  io  Thy  Epiphany,  O  God  and 
Man  I 

24.  In  the  twentieth  year  let  temporal  wealth  with  us  give  thanks, — which  men 
that  are  perfect  have  cast  off  and  abandoned — because  of  the  "Woe"  ;  and  have  gone 
and  loved — poverty  because  of  its  beatitude  ;  blessed  be  He  Who  desired  it  ! 

25.  In  the  one-and-twentieth  year  let  the  waters  give  thanks  that  were  sweetened — 
in  a  mystery  of  the  Son.  In  the  honey  of  Samson — the  nations  tasted  bitterness  therein 
that  destroyed  them  : — they  had  life  in  the  Cross  that  redeemed  them  ;  blessed  be  its 
pleasantness  ! 

26.  In  the  two-and-twentieth  year  let  arms  and  the  sword  give  thanks, — for  they 
could  not  slay  our  Adversary. — Thou  art  He  W^ho  slew  him  as  Thou  art  He  Who 
restored — the  ear  that  Simon's  sword  cut  off ;  blessed  be  Thy  healing  ! 

27.  In  the  three-and-twentieth  year  let  the  ass  likewise  give  thanks, — that  gave  the 
colt  whereon  He  should  ride  ; — He  opens  likewise  the  mouth  of  wild  asses, — the  off- 
spring gave  Him  praise  ;  blessed  be  the  praise  of  Thee  ! 

28.  In  the  four-and-twentieth  year  let  wealth  give  thanks  to  the  Son  ! — Treasures 
were  amazed  at  the  Lord  of  treasures, — how  He  grew  up  among  the  poor. — He  made 
Himself  poor  that  He  might  make  all  rich  ;  blessed  be  His  participation  ! 

29.  In  the  five-and-twentieth  year  let  Isaac  give  thanks  to  the  Son — Who  in  the 
mount  saved  him  from  the  knife, — and  became  in  his  stead  the  lamb  to  be  slain. — The 
mortal  escaped,  and  He  died  Who  gives  life  to  all ;  blessed  be  His  offering  ! 

30.  In  the  six-and-twentieth  year  let  Moses  with  us  give  thanks, — who  feared  and 
fled  from  the  slayers  ; — let  him  give  thanks  to  the  Son,  for  He  it  was  Who  on  His  feet 
— entered  Sheol  and  spoiled  it  and  came  forth  ;  blessed  he  His  Resurrection  ! 

[31.  In  the  seven- and-twentieth  year  let  the  eloquent  Orators — give  thanks  to  the 
Son,  for  they  could  not  find — means  whereby  we  should  prevail  in  our  judgment  : — He 
was  silent  in  judgment  and  made  our  judgment  prevail ;  to  Him  he  applause  !] 

32.  In  the  seven  and  twentieth  year  let  all  Judges  give  thanks, — ^who  as  being  just 
have  put  to  death  illdoers  ; — let  them  give  thanks  to  the  Son  Who  instead  of  the  evil 
— died  as  being  good,  though  He  was  Son  of  the  Just  One  ;  blessed  be  His  mercies  ! 

'i^'i,.  In  the  eight-and-twentieth  year  let  them  give  thanks  to  the  Son, — all  the  mighty 
men  who  saved  us  not — from  the  captors.  One  is  to  be  worshipped, — Who  was  slain 
and  laid  hold  and  saved  us  ;  blessed  be  His  deliverance  ! 

34.  In  the  nine-and-twentieth  year  let  Job  with  us  give  thanks, — who  bare  sufferings 
in  his  own  behalf : — but  our  Lord  bare  on  our  behalf — the  spitting  and  the  stripes,  the 
thorns  and  the  nails  ;  blessed  is  His  compassion  ! 

35.  In  the  year  that  is  the  thirtieth  let  them  give  thanks  with  us  ; — the  dead  that 
have  lived  through  His  dying, — the  living  that  were  converted  in  His  Crucifixion, — 
and  the  height  and  the  depth  that  have  been  reconciled  in  Him  !  Blessed  be  He  and 
His  Father ! 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  269 

III. 

(Resp. — Christ  with  chrism,  lot  He  is  sealifig  the  newborn  lambs  in  His  flock  .') 

1.  Christ  and  chrism  are  conjoined;  the  secret  with  the  visible  is  mingled:  the 
chrism  anoints  visibly, — Christ  seals  secretly,  the  lambs  newborn  and  spiritual,  the 
prize  of  His  twofold  victory  ;  for  He  engendered  it  of  the  chrism,  and  He  gave  it  birth 
of  the  water. 

2.  How  exalted  are  your  Orders  !  For  she  that  was  a  sinner  anointed,  as  a  hand- 
maid, the  feet  of  her  Lord.  But  for  you,  as  though  His  minister,  Christ  by  the  hand  of 
His  servants,  seals  and  anoints  your  bodies.  It  befits  Him  the  Lord  of  the  flock,  that 
in  His  own  person  He  seal  His  sheep. 

3.  Since  then  she,  that  sinner,  stood  in  need  of  forgiveness,  the  anointing  was  for 
her  an  offering,  and  by  it  her  love  reconciled  her  Lord.  But  you  who  are  the  flock, 
among  the  profane  an4  unbelievers,  the  Truth  by  the  chrism  is  your  seal,  to  separate 
you  from  the  strayed. 

4.  From  the  peoples  he  separated  the  People,  by  the  former  seal  of  circumcision  ; 
but  by  the  seal  of  anointing,  the  peoples  He  separates  from  the  People.  When  the 
peoples  were  in  error,  the  People  He  separated  from  the  peoples  ;  now  when  the  People 
has  erred  from  Him,  He  separates  the  peoples  from  thence. 

5.  Of  the  dust  of  the  pure  soil,  Naaman  bore  away  and  returned  to  his  place  ;  that 
he  by  this  holy  dust,  might  be  separated  and  known  from  the  unclean.  The  chrism  of 
Christ  separates,  the  sons  of  the  mystery  from  strangers  :  and  by  it  they  that  are  within 
are  separated,  and  known  from  them  that  are  without. 

6.  The  oil  which  Elijah  multiplied,  might  be  tasted  with  the  mouth  ;  for  the  cruse 
was  that  of  the  widow,  it  was  not  that  of  the  chrism.  The  oil  of  our  Lord  that  is  in 
the  cruse,  it  is  not  food  for  the  mouth  :  the  sinner  that  was  a  wolf  without,  it  makes 
him  a  lamb  in  the  flock. 

7.  The  chrism  of  the  meek  and  lowly  One,  changes  the  stubborn  to  be  like  its  Lord. 
The  Gentiles  were  wolves  and  feared,  the  severe  rod  of  Moses.  Lo  !  the  chrism  seals 
ihem  and  makes,-  a  flock  of  sheep  out  of  the  wolves  !  And  the  wolves  that  had  fled 
from  the  rod,  lo  !  they  have  taken  refuge  in  the  Cross  ! 

8.  The  leaf  of  olive  arrived,  brought  as  a  figure  of  the  anointing ;  the  sons  of  the 
Ark  rejoiced  to  greet  it,  for  it  bore  good  tidings  of  deliverance.  Thus  also  ye  rejoiced 
to  greet  it,  even  this  holy  anointing.  The  bodies  of  sinners  were  glad  in  it,  for  ii  brought 
good  tidings  of  deliverance. 

9.  The  oil  again  that  Jacob  poured,  upon  the  stone  when  he  sealed  it,  that  it  should 
be  between  him  and  God,  and  that  he  might  offer  there  his  tithes  ;  lo  !  in  it  is  a  symbol 
-of  your  bodies,  how  by  chrism  they  are  sealed  as  holy,  and  become  temples  for  God, 
where  He  shall  be  served  by  your  sacrifices. 

10.  When  Moses  had  sealed  and  anointed,  the  sons  of  Aaron  the  Levite,  the  fire 
consumed  their  bodies  ;  the  fire  spared  their  vestments.  But  ye  my  brethren  blessed 
are  ye,  for  the  fire  of  grace  has  come  down,  has  consumed  utterly  your  offences,  and 
cleansed  and  hallowed  your  bodies  ! 

11.  As  for  the  anointing  of  Aaron  my  brethren,  it  was  the  vile  blood  of  beasts,  that 
it  sprinkled  in  the  horns  of  the  altar.  The  anointing  of  truth  is  this  ;  wherein  the  living 
and  all-lifegiving  Blood,  is  sprinkled  inwardly  in  your  bodies,  is  mingled  in  your  under- 
standings, is  infused  through  your  inmost  chambers. 

12.  The  anointed  priests  used  to  offer,  the  slain  bodies  of  beasts  ;  Ye,  O  anointed 


270  EPHRAIM  SYRUS. 


and  excelling,  your  offerings  are  your  own  bodies.  The  anointed  Levites  offered,  the 
inward  parts  taken,  from  beasts  :  ye  have  excelled  the  Levites,  for  your  hearts  ye  have 
Consecrated. 

13.  The  anointing  of  the  People  vi-^as — a  foreshadowing  of  Christ;  their  rod  a 
mystery  of  the  Cross  ;  their  lamb  a  type  of  the  Only  begotten  ;  their  tabernacle  a 
mystery  of  your  Churches  ;  their  circumcision  a  sign  of  your  sealing.  Under  the 
shadow  of  your  goodly  thing,  sat  the  People  of  old. 

14.  Thus  the  truth  is  likened,  to  a  great  shadowing  tree  :  it  cast  its  shade  on  the 
People  ;  it  struck  its  root  among  the  peoples.  The  People  abode  under  its  shadows, 
whose  shadows  were  its  mysteries ;  but  the  Gentiles  lodged  on  its  bough,  and  plucked 
and  ate  of  its  fruits. 

15.  As  for  the  anointing  of  Saul  to  be  king;  the  sweeter  was  its  savour,  so  much 
fouler  was  the  savour  of  his  heart.  The  Spirit  struck  him  and  fled.  Your  anointing 
which  ye  have  is  greater;  for  your  minds  are  censers,  in  your  temples  the  Spirit  exults, 
a  chamber  forever  shall  ye  be  unto  Him. 

16.  As  for  the  anointing  of  David  my  brethren  ;  the  Spirit  came  down  and  made 
sweet  savour,  in  the  heart  of  the  man  wherein  He  delighted  ;  the  savour  of  his  heart 
was  as  the  savour  of  his  action.  The  Spirit  dwelt  in  him  and  made  song  in  him. 
Your  anointing  which  ye  have  is  greater,  for  Father  and  Son  and  Holy  Ghost,  have 
moved  and  come  down  to  dwell  in  you. 

17.  When  the  leper  of  old  was  cleansed,  the  priest  used  to  seal  him  with  oil,  and  ta 
lead  him  to  the  waterspring.  The  type  has  passed  and  the  truth  is  come  ;  lo  !  with 
chrism  have  ye  been  sealed,  in  baptism  ye  are  perfected,  in  the  flock  ye  are  intermixed, 
from  the  Body  ye  are  nourished. 

18.  What  leper  when  he  has  been  cleansed,  turns  again  and  desires  his  leprosy? 
Ye  have  put  off  transgressions — forsake  it !  None  puts  on  the  leprosy  he  had  put  off. 
It  has  fallen  and  sunk — let  it  not  be  drawn  out !  It  is  wasted  and  worn — let  it  not  be 
renewed  !  Let  not  corruption  come  out  upon  you,  whom  the  chrism  of  Christ  has 
anointed  ! 

19.  The  vessel  moulded  of  clay,  gains  beauty  from  the  water,  receives  strength 
from  the  fire  ;  hut  if  it  slips  it  is  ruined,  it  cannot  be  afresh  renewed.  Ye  are  vessels 
of  grace  ;  be  ye  ware  of  it,  even  of  justice,  for  it  grants  not  two  renewals. 

20.  How  like  are  ye  in  comparison,  with  the  Prophet  whom  the  fish  yielded  up  I 
The  Devourer  has  given  you  back  for  he  was  constrained,  by  the  Power  Which  con- 
strained the  fish.  Jonah  was  for  you  as  a  mirror,  since  not  again  did  the  fish  swallow 
him,  let  not  again  the  Devourer  swallow  you  :  being  yielded  up  be  ye  like  Jonah  ! 

21.  Goodly  ointment  On  the  head  of  our  Lord  did  Mary  pour;  its  savour  was  fra- 
grant through  all  the  house.  Likewise  the  savour  of  your  anointing,  has  been  fragrant 
and  perfumed  the  heavens,  to  the  Watchers  on  high  ;  doing  pleasure  to  Satan  its  savour 
is  overpowering  ;  to  God  its  odour  is  sweet. 

22.  The  crowds  in  the  desert  vi'ere  like  unto  sheep  that  have  no  shepherd.  The 
Merciful  became  their  shepherd,  and  multiplied  to  them  the  pasture  of  bread.  Yea, 
blessed  are  ye  that  are  perfect,  that  are  sealed  as  lambs  of  Christ,  that  of  His  Body  and 
Blood  are  made  worthy  ;  the  Pastor  Himself  is  become  pasture  for  you  ! 

23.  Out  of  water  He  made  the  wine,  He  gave  it  for  drink  to  the  youths  in  the  feast. 
For  you  who  are  keeping  the  fast,  better  is  the  unction  than  drink.  In  His  wine  the 
betrothed  are  wedded,  by  His  oil  the  wedded  are  sanctified.  By  His  wine  is  union  ; 
by  His  oil  sanctification. 

24.  The  sheep  of  Christ  leaped  for  joy,  to  receive  the  seal  of  life,   that  ensign  of 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  271 

kings  which  has  ever  put  sin  to  flight.  The  Wicked  by  Thy  ensign  is  routed,  iniquities 
by  Thy  sign  are  scattered.  Come,  ye  sheep,  receive  your  seal,  which  puts  to  flight  them 
that  devour  you  ! 

25.  Come,  ye  lambs,  receive  your  seal,  for  it  is  truth  that  is  your  seal !  This  is  the 
seal  that  separates,  them  of  the  household  from  strangers.  The  steel  circumcised  alike, 
the  gainsayers  and  the  sons  of  Hagar.  If  circumcision  be  the  sign  of  the  sheep,  lo  ! 
by  it  the  goats  are  signed. 

26.  But  ye,  who  are  the  new  flock,  have  put  off  the  doings  of  wolves,  and  as  lambs 
are  made  like  to  the  Lamb.  One  by  changing  has  changed  all  ;  the  Lamb  to  the 
wolves  gave  Himself  to  be  slain  ;  the  wolves  rushed  and  devoured  Him  and  became 
lambs  ;  for  the  Shepherd  was  changed  into  a  Lamb  ;  likewise  the  wolf  forgot  his 
nature. 

27.  Look  on  me  also  in  Thy  mercy  !  be  not  branded  on  me  the  seal,  of  the  goats 
the  sons  of  the  left  hand  !  let  not  Thy  sheep  become  a  goat !  For  though  to  justify 
myself  I  sufficed  not,  yet  to  be  a  sinner  I  willed  not.  Turn  ihine  eyes,  O  my  Lord,  from 
what  I  have  done,  and  seek  not  only  what  I  have  willed. 

28.  From  them  that  write  and  them  that  preach,  from  them  that  hear  and  them  that 
are  sealed,  let  glory  go  up  to  Christ,  and  through  Him  to  His  Father  be  exaltation  !  He 
Who  gives  words  to  them  that  speak,  and  gives  voice  to  them  that  preach,  has  given 
understanding  to  them  that  hear,  and  consecrates  chrism  for  him  that  is  sealed. 

IV. 

(Resp. — Blessed  be  He  thai  blots  out  in  water  misdeeds  that  are  without  measure  !) 

1.  Descend  my  sealed  brethren,  put  ye  on  our  Lord, — and  be  rejoined  to  His  lineage, 
for  He  is  son  of  a  great  lineage, — as  He  has  said  in  His  Word. 

2.  From  on  high  is  His  Nature,  and  from  beneath  His  Vesture. — Each  that  puts  off 
his  vesture,  commingled  is  that  vesture,  with  His  Vesture  forever. 

3.  Ye  too  in  the  water,  receive  from  him  the  vesture, — that  wastes  not  or  is  lost 
for  it  is  the  vesture  that  vests — them  that  are  vested  in  it  forever. 

4.  But  the  blessed  Priest,  is  daysman  between  two  : — the  covenant  shall  be  made 
before  Him,  He  is  daysman  of  his  Lord, — and  surety  on  our  part. 

5.  The  Godhead  in  the  water,  lo  !  has  mingled  His  leaven  ; — for  the  creatures  of 
dust,  that  leaven  raises  up, — and  the  Godhead  joins  them. 

6.  For  it  is  the  leaven  of  the  Lord,  that  can  glide  into  the  bondman, — and  raise  him 
to  freedom  ;  it  has  joined  the  bondman  to  the  lineage, — of  Him  the  Lord  of  all. 

7.  For  the  bondman  who  has  put  on  Him,  Who  makes  all  free  in  the  waters, — 
though  bondman  he  be  on  earth,  is  son  of  the  free  on  high, — for  freedom  he  has  put  on. 

8.  The  freeman  who  has  put  on,  that  Angel  in  the  waters, — is  as  the  fellow  of  serv- 
ants, that  he  may  be  made  like  to  the  Lord, — Who  became  bondman  unto  bondmen. 

9.  He  Who  enriches  all  came  down,  and  put  on  poverty, — that  He  might  divide  to 
the  poor,  the  stores  that  were  hidden, — out  of  the  treasure-house  of  the  water. 

10.  The  lowly  one  again  that  has  put  on,  the  Giver  of  all  greatness,  in  the  water, 
— even  though  he  be  base  in  the  sight  of  fools,  yet  is  great  in  the  sight  of  the  Watchers, 
— for  that  he  is  clad  in  greatness. 

11.  For  like  as  He  Who  is  great,  Who  became  lowly  in  His  love, — by  the  unbelievers 
was  persecuted,  and  by  the  Watchers  was  worshipped, — was  made  lowly  and  makes 
the  lowly  great. 

12.  77tus  let  him  be  lowly  who  is  great,  that  in  him  the  lowly  may  be  great  : — Let 


2/2  EPHRAIM  SYRUS. 


us  be  like  to  Him  Who  is  greater  than  all,  Who  became  less  than  all  : — He  was  made 
lowly,  and  makes  all  men  great. 

13.  The  meek  man  who  has  put  on  Him  Who  is  great,  in  the  water, — though  humble 
be  his  countenance,  very  great  is  his  discernment, — for  He  Who  is  exalted  above  all 
dwells  in  him. 

14.  For  who  could  be  found  to  despise  the  bush  of  thorn, — the  despised  and  humble, 
wherein  the  Majesty  in  fire, — made  its  dwelling  within  ? 

15.  Who  again  could  be  found,  to  despise  Moses, — the  meek  and  slow  of  speech, — 
when  that  excelling  glory — dwelt  upon  his  meekness  ? 

16.  They  that  despised  him  despised  his  Lord  ;  the  wicked  that  despised  him — the 
earth  swallowed  up  in  anger;  the  Levites  who  scorned  Him, — the  fire  devoured  in 
fur)?-. 

17.  Of  Him  Christ  commanded,  "Thou  shalt  not  call  him  Raca,"  who  is  baptized 
and  has  put  Him  on  ;  for  whoso  despises  the  despised,  despises  with  him  the  Mighty. 

18.  In  Eden  and  in  the  world,  are  parables  of  our  Lord; — and  what  tongue  can 
gather,  the  similitudes  of  His  mysteries } — for  He  is  figured  all  of  Him  in  all  things. 

19.  In  the  Scriptures  He  is  written  of;  on  Nature  He  is  impressed  ; — His  crown  is 
figured  in  kings,  in  prophets  His  truth,  His  atonement  in  priests. 

20.  In  the  rod  was  He  of  Moses,  and  in  the  hyssops  of  Aaron, — and  in  the  crown 
of  David  :  to  the  prophets  pertains  His  similitude,  to  the  Apostles  His  Gospel. 

21.  Revelations  beheld  Thee,  proverbs  looked  for  Thee, — mysteries  expected  Thee, 
similitudes  saluted  Thee,  parables  showed  types  of  Thee, 

22.  The  Covenant  of  Moses  looked  forward  to  the  Gospel  : — all  things  of  old  time, 
flew  on  and  alighted  thereon,  in  the  new  Covenant. 

23.  Lo  !  the  prophets  have  poured  out  on  Him,  their  glorious  mysteries  ; — the 
priests  and  kings  have  poured  out  upon  Him,  their  wonderful  types  : — they  all  have 
poured  them  out  on  all  of  Him. 

24.  Christ  overcame  and  surpassed,  by  His  teachings  the  mysteries, — by  His  inter- 
pretations the  parables  ;  as  the  sea  into  its  midst — receives  all  streams. 

25.  For  Christ  is  the  sea,  and  He  can  receive — the  fountains  and  brooks,  the  rivers 
and  streams,  that  flow  from  the  midst  of  the  Scriptures. 

V. 

(Resp. — Blessed  he  He  that  ordained  baptism,  for  the  atonement  of  the  sons  of  Adam  .') 

1.  Descend,  my  brethren,  put  on  from  the  waters  of  baptism  the  Holy  Spirit  ; — be 
joined  with  the  spirits  that  minister  to  the  Godhead  ! 

2.  For  lo  !  He  is  the  fire  that  secretly,  seals  also  His  flock, — by  the  Three  spiritual 
Names,  wherein  the  Evil  One  is  put  to  flight. 

3.  John  when  he  cried  and  said  "This  is  the  Lamb  of  God," — thereby  showed  con- 
cerning the  Gentiles  that  they  are  Abraham's  children. 

4.  This  is  he  that  testified  of  our  Saviour,  that  with  fire  and  the  Spirit  He  should 
baptize. — Lo  !  the  fire  and  the  Spirit,  my  brethren,  in  the  baptism  of  truth. 

5.  For  greater  is  Baptism  than  Jordan  that  little  river  ; — for  that  in  streams  of  water 
and  oil,  the  misdeeds  of  all  men  are  washed  out. 

6.  Elisha  by  seven  times  washing,  cleansed  Naaman's  leprosy  : — in  Baptism  are 
cleansed  the  secret  misdeeds  in  the  soul. 

7.  Moses  baptized  the  People  in  the  midst  of  the  sea,  yet  availed  not — to  wash  their 
heart  within,  that  was  full  of  the  defilements  of  misdeeds. 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  273 

8.  Lo  !  the  priest  in  the  likeness  of  Moses  purges  the  defilements  of  the  soul ; — and 
with  oil  of  anointing,   lo  !  he  seals  new  lambs  for  the  Kingdom. 

9.  Samuel  anointed  David  to  be  king  among  the  People  : — but  lo  !  the  priest  anoints 
you  to  be  heirs  in  the  Kingdom. 

10.  For  with  the  armour  that  David  put  on,  after  the  anointing  he  fought — and  laid 
low  the  giant  who  sought  to  subdue  Israel. 

11.  Lo  !  again  in  the  chrism  of  Christ,  and  in  the  armour  that  is  from  the  water 
— the  haughtiness  of  the  Evil  One  is  humbled,  who  sought  to  subdue  the  Gentiles. 

12.  By  the  water  that  flowed  from  the  rock,  the  thirst  of  the  People  was  quenched. 
Lo  I  in  the  fountain  of  Christ,  the  thirst  of  the  peoples  is  quenched. 

13.  The  rod  of  Moses  opened  the  rock,  and  the  streams  flowed  forth  ;  and  they  were 
refreshed  by  its  draught,   who  had  grown  faint  with  thirst. 

14.  Lo  !  from  the  side  of  Christ  flowed  the  stream  that  bestowed  life. — The  Gen- 
tiles drank  that  were  weary,  and  in  it  forgot  their  pains. 

15.  With  Thy  dew  besprinkle  my  vileness,  and  my  crimes  in  Thy  blood  shall  be 
atoned  ! — And  I  shall  be,  O  my  Lord,  at  Thy  right  hand,  and  with  Thy  Saints  I  shall 
be  joined  ! 

VL 

(Resp. — Blessed  he  He  Who  was  baptized  that  He  might  baptize  you,  that  ye  should  he 
absolved  from  your  offences.') 

1.  The  Spirit  came  down  from  on  high, — and  hallowed  the  waters  by  His  brood- 
ing.— In  the  baptism  of  John, — He  passed  by  the  rest  and  abode  on  One: — but  now 
He  has  descended  and  abode, — on  all  that  are  born  of  the  water. 

2.  Out  of  all  that  John  baptized, — on  One  it  was  that  the  Spirit  dwelt  : — but  now 
He  has  flown  and  come  down, — that  He  may  dwell  on  the  many  ; — and  as  each  after 
each  comes  up, — He  loves  him  and  abides  on  him, 

3.  A  marvel  it  is  that  surpasses  all  ! — To  the  water  He  went  down  and  was  bap- 
tized.— The  seas  declared  it  blessed, — that  river  wherein  Thou  wast  baptized  : — even  the 
waters  that  were  in  heaven  envied, — because  they  were  not  worthy  to  be  Thy  bath. 

4.  A  marvel  it  Is,,  O  my  Lord,  now  also, — that  while  the  fountains  are  full  of  water, 
- — it  is  the  water  of  baptism, — that  alone  is  able  to  atone. — Mighty  is  the  water  in  the 
seas, — yet  is  it  too  weak  for  atonement. 

5.  Thy  might,  O  my  Lord,  if  it  abides, — within  the  humble  it  exalts  him  ; — like  as 
royalty  if  it  abide — within  the  desert  gives  it  peace. — Water  by  Thy  might  has  tri- 
umphed— over  sin,  for  Life  has  encompassed  it. 

6.  The  sheep  exulted  when  they  saw — the.  hand  draw  nigh  to  baptize  them. — 
Receive,  O  ye  sheep,  your  sealing  ;  enter  and  be  mingled  in  the  flock  ! — for  more  than 
over  all  the  flock, — over  you  rejoice  the  Watchers  to-day. 

7.  The  Angels  and  the  Watchers  rejoice — over  that  which  is  born  of  the  Spirit  and  of 
water: — they  rejoice  that  by  fire  and  by  the  Spirit, — the  corporeal  have  become  spiri- 
tual.— The  Seraphins  who  sing  "  Holy"  rejoice, — that  they  who  are  made  holy  have 
been  increased. 

8.  For  lo  !  the  Angels  rejoice — over  one  sinner  if  he  repent  : — how  much  more  do 
they  now  rejoice — that  in  all  churches  and  congregations, — lo  !  Baptism  is  bringing 
forth — the  heavenly  from  the  earthly  ! 

9.  The  baptized  when  they  come  up  are  sanctified  ; — the  sealed  when  they  go 
down  are  pardoned. — They  who  come  up  have  put  on  glory  ; — they  who  go  down 

VOL.  XIII. — 18 


274  EPHRAIM  SYRUS. 


have  cast  off  sin, — Adam  put  off  his  glory  in  a  moment ; — ye  have  been  clothed  with 
glory  in  a  moment. 

ID.  A  house  that  is  of  dust  when  it  has  fallen, — by  means  of  water  can  be  renewed  : 
— the  body  of  Adam  that  was  of  dust, — which  had  fallen  by  water  has  been  renewed. 
— Lo  !  the  priests  as  builders — afresh  renew  your  bodies. 

11.  A  great  marvel  is  this  of  the  wool, — that  it  can  take  every  dye, — as  the  mind 
fakes  every  discourse. — By  the  name  of  its  dye  it  is  called; — as  ye  who  were — bap- 
tized when  "Hearers," — have  gained  the  name  of  "  Recipients." 

12.  The  common  waters  he  sanctified — even  Elisha  through  the  Name  that  is  secret. 
— In  them  washed  the  leper  openly, — and  was  cleansed  by  the  Power  that  is  secret : — 
the  leprosy  was  done  away  in  the  water,  as  transgressions  in  Baptism. 

13.  To-day,  lo !  your  offences  are  blotted  out, — and  your  names  are  written  down. 
— The  priest  blots  out  in  the  water; — and  Christ  writes  down  in  Heaven. — By  the  blot- 
ting out  and  the  writing  down — lo  !   doubled  is  your  rejoicing. 

14.  Lo  !  mercy  has  dawned  to-day  ; — and  from  bound  to  bound  it  stretches  : — the 
sun  has  sunk  and  mercy  has  dawned. — Justice  has  drawn  in  her  wrath  ;  Grace  has 
spread  forth  her  love, — lo  !  she  pardons  and  quickens  freely. 

15.  The  sheep  that  beforetime  were  in  the /old — lo  !  they  hasten  forth  to  greet — 
the  new  lambs  that  have  been  added  to  it. — They  are  white  and  are  clad  in  white  ; — 
within  and  without  white  are  your  bodies  as  your  vestments. 

16.  From  every  mouth  "Blessed  are  ye," — on  every  side  "Blessed  are  ye." — Sin 
from  you  is  driven  out, — and  the  Holy  Spirit  on  you  is  dwelling. — The  Evil  One  is 
become  sad  of  countenance  ; — the  Good  God  makes  glad  your  countenance. 

17.  The  gift  that  ye  have  received  freely, — cease  not  Jrom  watching  over  it  : — 
this  pearl  if  it  shall  be  lost — cannot  again  be  sought  out, — for  it  is  like  to  virginity — 
which  if  it  be  lost  is  not  to  be  found. 

18.  May  ye  from  all  defilement — be  kept  by  the  power  of  your  white  robes! — and 
he  whose  freedom  has  defiled  itself — may  it  be  able  to  wash  itself  clean  by  his  weeping  ! 
— For  me  who  am  servant  of  the  community — may  the  supplication  of  the  commu- 
nity win  pardon  ! 

19.  To  the  author  who  has  toiled  in  words, — be  reconciliation  in  rest ! — to  the 
teacher  who  has  toiled  with  voice, — be  forgiveness  through  grace  ! — to  the  priest  who 
has  toiled  in  baptizing, — let  there  come  the  crown  of  righteousness  ! 

20.  From  every  mouth  with  one  consent, — of  those  beneath  and  those  above, — 
Watchers,  Cherubin,  and  Seraphin, — the  baptized,  the  sealed,  and  the  hearers, — let 
each  of  us  cry  aloud  and  say,  —  "Glory  to  the  Lord  of  our  feasts  !  " 

VH. 

(Resp. — Blessed  is  HeWho  atoned  your  siyis,  that  ye  might  receive  His  Body  worthily  .') 

1.  The  flock  of  Jacob  came  down — and  stood  round  the  well  of  water. — In  the  water 
they  put  on  the  similitude  of  the  wood  that  was  covered  by  it. — Mysteries  these  and 
types  of  the  Cross, — wherein  the  parables  are  interpreted. 

2.  There  are  shown  in  these  rods  similitudes, — and  in  the  sheep,  parables. — The 
Cross  in  the  rods  is  figured,  and  in  the  sheep  the  souls  o/"  men. — His  wood  was  a 
mystery  of  our  Wood  ; — likewise  his  sheep  a  mystery  of  our  flock. 

3.  The  sheep  of  Christ  rejoice, — and  stand  round  the  laver  of  baptism  ; — in  the 
water  they  put  on  the  likeness — of  the  living  and  goodly  Cros.s — whereon  gaze  all 
things  created, — and  all  of  it  is  stamped  on  them  all.  I 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  275 

4.  At  the  well  Rebecca  received — in  her  ears  and  hands  the  jewels. — The  Spouse  of 
Christ  has  put  on — precious  things  that  are  from  the  water  : — on  her  hand  the  living 
Body, — ^and  in  her  ears  the  promises. 

5.  Moses  drew  water  and  watered  the  sheep — of  Jethro  the  priest  '  of  sin. — But  our 
Shepherd  has  baptized  His  sheep — Who  is  the  high  priest  of  truth. — At  the  well  the  flocks 
were  dumb, — but  here  the  sheep  have  speech. 

6.  The  People  passed  through  the  water  and  were  baptized  : — the  People  came  up  on 
dry  land  and  became  as  heathen. — The  Commandment  was  savourless  in  their  ears  ; — 
the  manna  corrupted  in  their  vessels. — Eat  ye  the  living  Body, — the  medicine  of  life 
that  gives  life  to  all  ! 

7.  To  the  sons  of  Lot  Moses  said,  —  "Give  us  water  for  money, — let  us  only  pass 
by  through  your  border." — They  refused  the  way,  and  the  temporal  water. — Lo  !  the 
living  water  freely  ^  gt'veji, — and  the  path  that  leads  to  Eden  ! 

8.  From  the  water  Gideon  chose  for  himself — the  men  who  were  victorious  in  the 
battle. — Ye  have  gone  down  to  the  victorious  waters  : — come  ye  up  and  triumph  in  the 
fight ! — receive  from  the  water  atonement, — and  from  the  fight  the  crowning  ! 

9.  Ye  baptized,  receive  your  lamps, — like  the  lamps  of  the  house  of  Gideon  ; — con- 
quer the  darkness  by  your  lamps, — and  the  silence  by  your  hosannas  ! — Gideon  like- 
wise in  the  battle — triumphed  by  the  shout  and  the  flame. 

10.  David  the  King  longed  after — the  water  of  the  well,  and  they  brought  it  him  ; — 
but  he  drank  it  not,  for  he  saw  that  with  blood  of  men  it  was  bought. — In  the  midst  of 
the  water  ye  have  revelled — that  was  bought  with  the  blood  of  God. 

11.  Out  of  Edom  the  prophet  saw — God  coming  as  one  that  presses  the  grapes.  — He 
made  ready  the  winepress  of  wrath, — He  trod  down  the  peoples  and  delivered  the 
People. — He  has  turned  and  ordained  Baptism  ; — the  peoples  live,  the  People  is  come 
to  nought. 

12.  In  the  river  Jeremiah  buried — the  linen  girdle  that  was  marred; — and  [the 
People]  waxed  old  and  decayed. —  .  .  .  — The  peoples  that  were  decayed  and  marred, 
— by  the  waters  have  been  clad  in  newness. 

13.  In  Siloam,'  the  blessed  stream — the  priests  anointed  Solomon. — His  youth  was 
had  in  honour  ; — his  old  age  was  despised. — Through  the  pure  waters  ye  have  been 
clad — in  the  purity  of  Heaven. 

14.  The  fleece  that  was  dry  from  the  dew, — Jerusalem  was  figured  in  it  : — the  bason 
that  was  filled  with  water, — Baptism  was  figured  in  it. — That  was  dry  after  the  manner 
of  its  type  ; — this  was  full  after  the  manner  of  its  symbol. 

15.  The  wearied  body  in  water — washes  and  is  refreshed  from  its  toil. — Lo  !  the 
laver  in  which  are  hidden — refreshing  and  life  and  delights. — In  it  wearied  Adam  had 
rest — who  brought  labour  into  the  creation. 

16.  The  fountain  of  sweat  in  the  body — is  set  to  protect  against  fever  : — the  fountain 
of  Baptism — is  set  to  protect  against  the  Flame. — This  is  the  water  that  avails — for  the 
quenching  of  Gehenna. 

1 7.  He  who  journeys  through  the  desert, — as  armour  takes  to  himself  water — against 
all-conquering  thirst. — Go  ye  down  to  the  fountain  of  Christ, — receive  life  in  your  mem- 
bers,— as  armour  against  death. 

18.  Again,  the  diver  brings  up — out  of  the  sea  the  pearl. — Be  baptized  and  bring  up 
from  the  water — purity  that  therein  is  hidden, — the  pearl  that  is  set  as  a  jewel — in  the 
crown  of  the  Godhead. 


'2  Rev.  xxi.  6,  xxii.  17.  ^  So  in  Peshitto,  i  Kin.  i.  38  ;  but  Gihon  in  the  Hebrew. 


2^6  EPHRAIM  SYRUS. 


19.  Sweet  water  in  his  vessel — the  seaman  lays  up  as  a  store  ; — in  the  midst  of  the 
sea  he  lays  up  and  keeps  it,  the  sweet  in  the  midst  of  the  bitter. — So  amidst  the  floods 
of  sin, — keep  ye  the  water  of  Baptism. 

20.  The  woman  of  Samaria  said  to  our  Lord,  — "  Lo  !  verily  the  well  is  deep." 
—Baptism  though  it  he  high, — in  its  mercy  has  stooped  down  with  us  : — for  the  atone- 
ment is  from  above — that  has  come  down  unto  sinners. 

21.  "  He  that  drinks  the  water  that  I  shall  give  him, — verily  never  again  shall  he 
thirst." — For  this  holy  Baptism, — for  it  be  ye  athirst,  my  beloved; — never  again  shall 
ye  be  athirst, — so  that  ye  should  come  to  another  baptism. 

22.  In  the  baptism  of  Siloam — the  blind  man  washed,  and  his  eyeballs — were  opened 
and  enlightened  by  the  water; — he  cast  off  the  darkness  that  was  on  them. — The  hid- 
den darkness  ye  have  cast  off ; — from  the  water  ye  have  been  clad  in  light. 

23.  His  hands  Pilate  washed — that  he  might  not  be  of  them  that  slew. — Ye  have 
bathed  your  bodies, — your  hands  together  with  your  mouths. — Go  in  and  be  of  them 
that  eat, — for  this  medicine  of  life  gives  life  to  all. 

24.  "  Come  after  Me  and  verily  I  will  make  you — fishers  of  men." — For  instead  of  a 
draught  of  that  which  perishes, — they  fished  for  the  draught  that  is  forever. — They  who 
had  taken  fishes  for  death, — baptized  and  gave  life  to  them  that  were  to  die. 

25.  An  hundred  and  fifty  fishes  were  taken — by  Simon's  net  from  the  water; — but 
there  were  taken  by  his  preaching, — out  of  the  bosom  of  Baptism, — ten  thousands  and 
thousands  of  men, — a  draught  of  the  sons  of  the  Kingdom. 

26.  Lo  I  our  priest  as  a  fisher — over  the  scanty  water  is  standing  ; — he  has  taken 
thence  a  great  draught — of  every  shape  and  of  every  kind ; — he  has  drawn  up  the 
draught  to  bring  it  near — to  the  King  of  kings,  most  high. 

27.  Simon  took  the  fishes  and  drew  them  up, — and  they  were  brought  near  before 
our  Lord  : — Our  priest  has  taken  from  out  of  the  water, — by  the  Hand  which  he  received 
from  Simon, — virgins  and  chaste  men  who  are  brought  near — in  the  festival  of  the 
Lord  of  feasts. 

28.  In  Thy  mercy  I  adjure  Thee  pardon  me, — for  in  mercy  Thou  too  hast  sworn, — 
Rabboni,  "  In  the  death  of  him  that  dieth, — I  have  no  pleasure,  but  in  his  life." — Thou 
hast  sworn  and  I  have  adjured : — O  Thou  Who  hast  sworn,  pardon  him  who  has 
adjured  ! 

VIII. 

(Resp. — Happy  are  ye  whose  bodies  have  been  made  to  shine  !) 

1.  God  in  His  mercy  stooped  and  came  down, — to  mingle  His  compassion  with  the 
water, — and  to  blend  the  nature  of  His  majesty — with  the  wretched  bodies  of  men. — 
He  made  occasion  by  the  water — to  come  down  and  to  dwell  in  us  : — like  to  the  occasion 
of  mercy — when  He  came  down  and  dwelt  in  the  womb  : — O  the  mercies  of  God — Who 
seeks  for  Himself  all  occasions  to  dwell  in  us  ! 

2.  To  the  cave  in  Horeb  He  stooped  and  came  down, — and  on  Moses  He  caused 
His  majesty  to  dwell; — He  imparted  His  glorious  splendour  to  mortals. — There  was 
therein  a  figure  of  Baptism  : — He  Who  came  down  and  dwelt  in  it, — tempers  within  the 
water — the  might  of  His  majesty, — that  He  may  dwell  in  the  feeble. — On  Moses  dwelt 
the  Breath, — and  on  you  the  Perfecting  of  Christ, 

3.  That  might  then  none  could  endure  ; — not  Moses  chief  of  deliverers, — nor  Elijah 
chief  of  zealots  ; — and  the  Seraphin  too  vail  their  faces, — for  it  is  the  might  that  subdues 
all. — His  mercy  mingled  gentleness — in  the  water  and  by  the  oil ; — that  mankind  in 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  277 

its  weakness — might  be  able   to  stand  before   Him — when  covered  by  the  water  and 
the  oil. 

4.  The  captive  priests  again  in  the  well — hid  and  concealed  the  fire  of  the  sanc- 
tuary,'— a  mystery  of  that  glorified  fire — which  the  Highpriest  mingles  in  Baptism. — 
The  priests  took  up  of  the  mire, — and  on  the  altar  they  sprinkled  it; — for  its  fire,  the 
fire  of  that  well, — with  the  mire  had  been  mingled  ; — a  mystery  of  our  bodies  which  in 
the  water — with  the  fire  of  the  Holy  Spirit  have  been  mingled. 

5.  The  famous  Three  in  Babylon — in  the  furnace  of  fire  were  baptized,  and  came 
forth  ; — they  went  in  and  bathed  in  the  flood  of  flame,  they  were  buffeted  by  the  blazing 
billows. — There  was  sprinkled  on  them  there — the  dew  that  _/%//  from  heaven; — it 
loosed  from  off  them  there — the  bonds  of  the  earthly  king. — Lo  !  the  famous  Three 
went  in  and  found  a  fourth  in  the  furnace. 

6.  That  visible  fire  that  triumphed  outwardly, — pointed  to  the  fire  of  the  Holy 
Ghost, — which  is  mingled,  lo  !  and  hidden  in  the  water. — In  the  flame  Baptism  is 
figured, — in  that  blaze  of  Ihe  furnace. — Come,  enter,  be  baptized,  my  brethren, — for  lo  ! 
it  looses  the  bonds  ; — for  in  it  there  dwells  and  is  hidden — the  Daysman  of  God, — Who 
in  the  furnace  was  the  fourth. 

7.  Two  words  again  our  Lord  spake — which  in  one  voice  agree  in  unison  : — He 
said,  "  I  am  come  to  send  fire," — and  again,  "  I  have  a  baptism  to  be  baptized  with." — 
By  the  fire  of  Baptism  is  quenched  the  fire, — that  which  the  Evil  One  had  kindled  : — 
and  the  water  of  Baptism  has  overcome — those  waters  of  contention — by  which  he 
had  made  trial — of  Joseph  who  conquered  and  was  crowned. 

8.  Lo  !  the  pure  fire  of  our  Redeemer — which  he  kindled  in  mankind  of  His  mercy  ! 
— Through  His  fire  He  quenched  that  fire — which  had  been  kindled  in  the  defiled  and 
sinful. — This  is  the  fire  wherein  the  thorns — are  burnt  up  and  the  tares. — But  happy 
are  your  bodies — that  have  been  baptized  in  the  fire — which  has  consumed  your 
thickets, — and  by  it  your  seeds  have  sprung  up  to  heaven  ! 

9.  Jeremiah  in  the  womb  He  sanctified  and  taught. — But  if  the  lowly  bosom  of 
wedlock — was  sanctified  in  conceiving  and  bringing  him  forth, — how  much  more  shall 
Baptism  sanctify — its  conception  and  its  bringing  forth — of  them  that  are  pure  and 
spiritual ! — For  there,  within  the  womb — is  the  conception  of  all  men  ; — but  here,  out 
of  the  water, — is  the  birth  whereof  the  spiritual  are  worthy. 

10.  For  Jeremiah  though  sanctified  in  the  womb, — they  took  up  nails  and  cast  him 
into  the  pit. — Holy  was  the  prophet  in  his  befoulment, — for  clean  was  his  heart 
though  he  was  in  the  mire. — Be  ye  afraid,  my  brethren — for  lo  !  to-day  is  washed 
away — your  secret  befoulment, — and  the  abomination  of  your  sins. — Turn  not  again 
to  uncleanness, — for  there  is  hut  one  cleansing  of  your  bodies  ! 

11.  The  presumptuous  who  is  baptized  and  again  sins, — is  as  the  serpent  that  casts 
its  slough  and  again  puts  it  on,  that  is  renewed  and  made  young,  and  turns  again — 
— putting  on  anew  its  skin  of  old  ; — for  the  serpent  does  not — cast  off  its  nature. — Cast 
ye  off  the  tempter — ihe  corrupter  of  souls, — even  the  old  man  ; — let  it  not  make  old — 
the  newness  ye  have  put  on  ! 

12.  Elisha  cast  the  wood  into  the  water,  and  made  the  heavy  float  and  the  light 
sink  : — their  natures  were  exchanged  in  the  water. — There  a  new  thing  came  to  pass 
not  according  to  nature. — How  much  easier  then,  O  Lord, — is  this  for  Thy  grace  ; — 
that  in  the  water  should  sink — transgression  which  is  heavy, — but  that  the  soul  which 
is  light — should  be  drawn  forth  and  raised  up  on  high  ! 

13.  Joshua,  son  of  Nun,  on  Jericho — laid  a  curse  on   its  walls  and  a  doom  on  its 

'  I  Maccab.  i.  19. 


2/8  EPHRAIM  SYRUS. 


fountains. — They  whom  Joshua  cursed  to  their  destruction, — again  in  the  mystery  of 
Jesus  have  been  blessed. — There  was  cast  into  them  salt, — and  they  were  healed  and 
sweetened: — a  mystery  of  this  salt, — the  sweet  salt  that  came  from  Mary, — that  was 
ming-led  in  the  water, — whereby  was  healed  the  noisomeness  of  our  plagues. 

14.  Lo  !  quiet  waters  are  before  you, — holy  and  tranquil  and  pleasant  ; — for  they 
are  not  the  waters  of  contention — that  cast  Joseph  into  the  dungeon  ; — nor  yet  are  they 
the  waters, — those  waters  of  strife, — beside  which  the  people  strove, — and  gainsaid  in 
the  wilderness. — There  are  waters  whereby — there  is  reconciliation  made  with  Heaven. 

15.  Hagar  saw  the  spring  of  water, — and  from  it  she  gave  drink  to  her  forward  son, 
him  who  became  as  a  wild  ass  in  the  wilderness. — Instead  of  that  fountain  of  water  is 
Baptism. — In  it  are  baptized  the  sons  of  Hagar, -^and  are  become  gentle  and  peaceful. 
Who  has  seen  rams'  like  these, — that  are  yoked,  lo  !  and  labour — along  with  tame 
bullocks, — and  the  seed  of  their  tillage  is  reaped  an  hundredfold  ! 

16.  In  the  beginning  the  Spirit  that  brooded — moved  on  the  waters  ;  they  conceived 
and  gave  birth — ^to  serpents  and  fishes  and  birds. — The  Holy  Spirit  has  brooded  in 
Baptism, — and  in  mystery  has  given  birth  to  eagles, — Virgins  and  Prelates; — and  in 
mystery  has  given  birth  to  fishes, — celibates  and  intercessors  ;  and  in  mystery  of  ser- 
pents,— lo  !  the  subtle  have  become  simple  as  doves! 

17.  Lo  !  the  sword  of  our  Lord  in  the  waters  ! — that  which  divides  sons  and  fathers  : 
— for  it  is  the  living  sword  that  makes — division,  lo  !  of  the  living  from  the  dying. — 
Lo  !  they  are  baptized  and  they  become — Virgins  and  saints, — who  have  gone  down, 
been  baptized,  and  put  on — the  One  Only  begotten. — Lo  !  many  have  come  boldly  to 
Him! 

18.  For  whoso  have  been  baptized  and  put  on  Him — the  Only  begotten  the  Lord 
of  the  many, — has  filled  thereby  the  place  of  many, — for  to  him  Christ  has  become  a 
great  treasure: — for  He  became  in  the  wilderness — a  table  of  good  meats, — and  He 
became  at  the  marriage  feast — a  fountain  of  choice  wines. — He  has  become  such  to  all 
in  all  things, — by  helps  and  healings  and  promises. 

19.  Elisha  was  the  equal  of  the  Watchers — in  his  doings,  glorious  and  holy. — The 
camp  of  the  Watchers  was  round  about  him  ; — thus  let  Baptism  be  unto  you, — a  camp 
of  guardians, — for  by  means  of  it  there  dwells  in  the  heart — the  hope  of  them  that  are 
below — and  the  Lord  of  them  that  are  above. — Sanctify  for  Him  your  bodies, — for 
where  He  abides,  corruption  comes  not  near. 

20.  They  are  no  more,  the  waters  of  that  sea — which  by  its  billows  preserved  the 
People, — and  by  its  billows  laid  low  the  peoples. — Of  contrary  effect  are  the  waters  in 
Baptism. — In  them,  lo  !  the  people  have  life  ; — in  them,  lo  !  the  People  perishes  : — for 
all  that  are  not  baptized, — in  the  waters  that  give  life  to  all, — they  are  dead  invisibly. 

21.  They  are  no  more,  the  waters  of  that  sea — which  were  tempestuous,  and  boiled 
against  Jonah, — and  plunged  into  the  depths  the  Son  of  Amittai. — Though  he  fled  he 
was  bound  in  the  prison-house  ; — God  cast  him  in  and  bound  him — in  dungeon  within 
dungeon  ; — for  he  bound  him  in  the  sea, — and  He  bound  him  in  the  fish. — For  him 
Grace  stood  surety, — and  she  opened  the  prison  and  brought  forth  the  preacher. 

22.  The  Prophets  have  called  the  Most  High  a  fire,  —  "a  devouring  fire,"  and  "  who 
can  dwell  with  it } "  ^ — The  People  were  not  able  to  dwell  in  it ; — its  might  crushed  the 
peoples  and  they  were  confounded. — In  it,  with  the  unction  ye  have  been  anointed  ; — 
ye  have  put  Him  on  in  the  water  ; — in  the  bread  ye  have  eaten  Him  ; — in  the  wine  ye 
have  drunk  Him  ; — in  the  voice  ye  have  heard  Him  ; — and  in  the  eye  of  the  mind  ye 
have  seen  Him  ! 

'  'Arbo  =  ram  ;  'Arboyo  =  Arab.  2  Isai.  xxx.  27. 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  279 


IX. 

(Resp,  ,  Blessed  is.  He  Who  came  down,  and  sanctified  water  for  the  remission  of  the 
sins  of  the  children  of  Adam  ■') 

1.  O  John,  who  sawest  the  Spirit, — that  abode  on  the  head  of  the  Son, — to  show  how 
the  Head  of  the  Highest — went  down  and  was  baptized — and  came  up  to  be  Head  on 
earth  I — Children  of  the  Spirit  ye  have  thus  become, — and  Christ  has  become  for  you 
the  Head  : — ye  also  have  become  His  members. 

2.  Consider  and  see  how  exalted  ye  are  ; — how  instead  of  the  river  Jordan — ye  have 
glorious  Baptism,  wherein  is  peace; — spreading  her  wings  to  shade  your  bodies. — In 
the  wilderness  John  baptized  : — in  Her  pure  flood  of  Baptism, — purely  are  ye  baptized 
therein. 

3.  Infants  think  when  they  see  its  glory, — that  by  its  pomp  its  might  is  enhanced. 
— But  it  is  the  same,  and  within  itself — is  not  divided.— But  the  might  which  never 
waxes  less  or  greater — in  us  is  little  or  again  great ; — and  he  in  whom  is  great  under- 
standing,— great  in  him  is  Baptism. 

4.  A  man's  knowledge,  if  it  be  exalted, — exalted  also  is  his  degree  above  his  brethren  ; 
— and  he  whose  faith  is  great, — so  also  is  his  promise  ; — and  as  is  his  wisdom,  so  also 
his  crowning. — As  is  the  light,  which  though  it  be  all  goodly — and  equal  all  of  it  with 
itself, ^^yg/ goodlier  is  one  eye  than  another. 

5.  Jesus  mingled  His  might  in  the  water  : — put  ye  Him  on  my  brethren  as  discern- 
ing men! — For  there  are  that  in  the  water  merely — perceive  that  they  are  washed. — 
With  our  body  be  our  soul  washed  ! — The  manifest  water  let' the  body  perceive, — and 
the  soul  the  secret  might ; — that  both  to  the  manifest  and  to  the  secret  ye  maybe  made' 
like  ! 

6.  How  beautiful  is  Baptism — in  the  eye  of  the  heart ;  come,  let  us  gaze  on  it  !-^- 
Like  as  by  a  seal  ye  have  been  moulded  ; — receive  ye  its  image, — that  nought  may  be 
lacking  to  us  of  our  image  ! — For  the  sheep  that  are  white  of  heart — gaze  on  the  glory 
that  is  in  the  water  : — in  your  souls  reflect  ye  it ! 

7.  Water  is  by  nature  as  a  mirror, — for  one  who  in  it  examines  himself. — Stir  up 
thy  soul,  thou  that  discernest, — and  belike  unto  it ! — For  it  in  its  midst  reflects  thy 
image; — from  it,  on  it,  find  an  example  ; — gaze  in  it  on  Baptism, — and  put  on  the 
beauty  that  is  hidden  therein  ! 

8.  What  profits  it  him  that  hears — a  voice  and  knows  not  its  significance  .? — Whoso 
hears  a  voice  and  is  devoid — of  the  understanding  thereof, — his  ear  is  filled  but  his  soul 
is  empty. — Lo  !  since  the  gift  is  abundant, — with  discernment  receive  ye  it. 

9.  Baptism  that  is  with  understanding — is  the  conjunction  of  two  lights, — and  rich 

are  the  fountains  of    its  rays. — — And  the  darkness  that  is  on  the  mind 

departs, — and  the  soul  beholds  Him  in  beauty, — the  hidden  Christ  of  glory, — and  grieves 
when  the  glory  fails. 

10.  Baptism  without  understanding — is  a  treasure  full  yet  empty  ; — since  he  that 
receives  it  is  poor  in  it, — for  he  understands  not — how  great  are  its  riches  into  which 
he  enters  and  dwells. — For  great  is  the  gift  within  it, — though  the  mean  man  perceives 
not — that  he  is  exalted  even  as  it. 

11.  Open  wide  your  minds  and  see,  my  brethren, — the  secret  column  in  the  air, — 
whose  base  is  fixed  from  the  midst  of  the  water — unto  the  door  of  the  Highest  Place, — 
like  the  ladder  that  Jacob  saw. — Lo  !  by  it  came  down  the  light  unto  Baptism, — and  by 
it  the  soul  goes  up  to  Heaven, — that  in  one  love  we  may  be  mingled. 


28o  EPHRAIM  SYRUS. 


12.  Our  Lord  when  he  was  baptized  by  John — sent  forth  twelve  fountains  ; — and 
they  issued  forth  and  cleansed  by  their  streams— the  defilement  of  the  peoples, — His 
worshippers  are  made  white  like  His  garments, — the  garments  in  Tabor  and  the  body 
in  the  water. — Instead  of  the  garments  the  peoples  are  made  white, — and  have  become 
for  Him  a  clothing  of  glory. 

13.  From  your  garments  learn,  my  brethren, — how  your  members  should  be  kept. — 
For  if  the  garment,  which  ever  so  many  times — may  be  made  clean, — is  duly  kept  for 
the  sake  of  its  comeliness, — the  body  which  has  hut  one  baptism, — manifold  more 
exceeding  is  the  care  o/its  keeping, — for  manifold  are  its  dangers. 

14.  Again  the  sun  in  a  house  that  is  strait, — is  straitened  therein  though  he  be  great : 
— but  in  a  house  that  is  goodly  and  large, — when  he  rises  thereon — far  and  wide  in  it 
he  spreads  his  rays  ; — and  though  the  sun  is  one  and  the  same  in  his  nature, — in  divers- 
houses  he  undergoes  changes  : — Even  so  our  Lord  in  divers  men, 

X. 

(Resp, — Glory  to  Him  Who  came  and  restored  it f) 

1.  Adam  sinned  and  earned  all  sorrows  ; — likewise  the  world  after  His  example,  all 
guilt. — And  instead  of  considering  how  it  should  be  restored, — considered  how  its  fall 
should  be  pleasant  for  it. — Glory  to  Him  Who  came  and  restored  it ! 

2.  This  cause  summoned  Him  that  is  pure, — that  He  should  come  and  be  baptized, 
even  He  with  the  defiled, — Heaven  for  His  glory  was  rent  asunder. — That  the  purifier 
of  all  might  be  baptized  with  all, — He  came  down  and  sanctified  the  water  for  our 
baptism. 

3.  For  that  cause  for  which  He  entered  into  the  womb, — for  the  same  cause  He  went 
down  into  the  river. — For  that  cause  for  which  He  entered  into  the  grave, — for  the 
same  cause  He  makes  us  enter  into  His  chamber, — He  perfected  mankind  for  every 
cause. 

4.  His  Conception  is  the  store  of  our  blessings  ; — His  Birth  is  the  treasury  of  our 
joys  ; — His  Baptism  is  the  cause  of  our  pardon  ; — His  Death  is  the  cause  of  our  life. — 
Death  He  alone  has  overcome  in  His  Resurrection. 

5.  At  His  Birth  a  star  of  light  shone  in  the  air  ; — when  He  was  baptized  light  flashed 
from  the  water  ; — at  Flis  Death  the  sun  was  darkened  in  the  firmament  ; — at  His  Passion 
the  luminaries  set  along  with  Him  ; — at  His  Epiphany  the  luminaries  arose  with  Him. 

6.  Revealed  was  His  Glory  because  of  His  Majesty  ; — revealed  was  His  Passion 
because  of  His  Manhood  ; — revealed  was  His  Love  because  of  His  Graciousness  ; — 
revealed  was  His  Judgment  because  of  His  Justice. — He  has  poured  forth  His  attributes, 
on  them  that  were  His. 

7.  That  whoso  has  looked  on  His  Glory  and  despised  Him, — may  look  again  on  His 
Glory  and  worship  Him  ; — and  whoso  has  scorned  to  taste  of  His  Graciousness, — may 
fear  lest  he  be  made  to  feel  His  justice  ; — He  has  poured  forth  His  helps  on  His  wor- 
shippers. 

8.  Lo  !  the  East  in  the  morning  was  made  light  ! — lo  !  the  South  at  noonday  was 
made  dark  I — The  West  again  in  turn  at  eventide  was  made  light. — The  three  quarters 
represent  the  one  Birth ; — His  Death  and  His  Life  they  declare. 

9.  His  Birth  flowed  on  and  was  joined  to  His  Baptism  ; — and  His  Baptism  again 
flowed  on  even  to  His  Death  ; — His  Death  led  and  reached  to  His  Resurrection, — a 
fourfold  bridge  unto  His  Kingdom  ;  and  lo  !   His  sheep  pass  over  in  His  footsteps. 

ID,   And  like  as,  save  by  the  door  of  birth, — none  can  enter  into  creation  ; — so,  save 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  281 

by  the  door  of  resurrection, — none  can  enter  into  the  Kingdom, — and  whoso  has  cut  off 
his  bridge,  has  brought  to  nought  his  hope. 

11.  He  put  on  His  armour  and  conquered  and  was  crowned  ; — He  left  His  armour 
on  earth  and  ascended, — that  if  any  man  desires  the  crown, — he  may  resort  to  the 
armour  and  win  by  it — the  crown  of  victory  which  he  yearns  after. 

12.  He  fulfilled  righteousness  on  earth,  and  ascended. — But  if  He,  the  All-cleanser, 
was  baptized, — What  man  is  there  that  shall  not  be  baptized.?- — for  grace  has  come  to 
baptism — to  wash  away  the  foulness  of  our  wound. 

13.  The  compulsion  of  God  is  an  all-prevailing  force; — [but  that  is  not  pleasing  to 
Him  which  is  of  compulsion,]' — as  that  which  is  of  discerning  will. — Therefore  in 
our  fruits  He  calls  us — who  live  not  as  under  compulsion,  by  persuasion. 

14.  Good  is  He,  for  lo  !  He  labours  in  these  two  things  ; — He  wills  not  to  constrain 
our  freedom — nor  again  does  He  suffer  us  to  abuse  it. — For  had  he  constrained  it.  He 
had  taken  away  its  power  ; — and  had  He  let  it  go,  He  had  deprived  it  of  help. 

15.  He  knows  that  if  He  constrains  He  deprives  us  ; — He  knows  that  if  He  casts  off 
He  destroys  us  ; — He  knows  that  if  He  teaches  He  wins  us. — He  has  not  constrained 
and  He  has  not  cast  off,  as  the  Evil  One  does  : — He  has  taught,  chastened,  and  won 
us,  as  being  the  good  God. 

16.  He  knows  that  His  treasuries  abound  : — the  keys  of  His  treasuries  He  has  put 
into  our  hands. — He  has  made  the  Cross  our  treasurer — to  open  for  us  the  gates  of 
Paradise, — as  Adam  opened  the  gate  of  Gehenna. 


XI. 

(Resp. — Le/  Ihe  bodies  rejoice  which  the  Evil  0?ie  had  made  naked,  that  in  the  water 
they  have  put  on  their  glory  .') 

1.  Give  thanks,  O  daughter,  that  thy  crownings  have  been  doubled; — for  lo  !  thy 
temples  and  thy  sons  rejoice. — The  dedication  of  thy  temples  is  in  the  ministration  ; — 
The    dedication    of  thy  sons    is    in  the  anointing. — Blessed    art    thou    that    at    once 

— the  tabernacle  for  them  that  dwell  in  thee, — and  the  Spirit 

has  abode  upon  thy  sons  ! 

2.  Our  Lord  opened  up  Baptism — in  the  midst  of  Jordan  the  blessed  river. — The 
height  and  the  depth  rejoiced  in  Him  ; — He  brings  forth  the  first  fruits  of  His  peace  from 
the  water, — for  they  are  first  fruits,  the  fruits  of  Baptism. — The  good  God  in  His  com- 
passion will  bring  to  pass — that  His  peace  shall  be  first  fruits  on  earth. 

3.  Moses  stretched  out  the  temporal  Tabernacle  ; — the  priests  bathed  themselves  in 
water, — and  went  in  and  ministered  ;  and  were  stricken  and  punished, — because  their 
heart  within  was  not  cleansed. — Blessed  art  thou  that  in  the  Passover  of  the  great 
Passion, — the  priests  by  the  savour  of  their  oblations, — lo  !  are  cleansing  souls  in 
thee! 

4.  Great  was  the  mystery  that  the  Prophet  saw, — the  torrent  that  was  mighty. — Into 
its  depths  he  gazed  and  beheld — thy  beauty  instead  of  himself  ;  thee  it  was  he  saw, — 
for  thy  faith  passes  not  away, — thou  whose  flood  unseen  shall  overwhelm — the  subtle- 
ties of  idolatry. 

5.  Though  John  was  great  among  them  that  are  born  of  women, — yet  he  that  is 
little  is  greater  than  he, — in  this  that  his  baptized  were  again  baptized, — in  the  baptism 

•  The  rendering  of  this  Hne  is  very  conjectural. 


282  EPHRAIM  SYRUS. 


that  was  of  the  Apostles. — Blessed  ar/ thou  that  thy  priest  is  greater  than  he — in  this 
alone  that  forever — abides  his  baptism. 

6.  The  baptism  that  was  of  Siloam — did  not  bring  mercy  to  the  man  that  was  laid 
there — who  for  thirty  and  eight  years  awaited  it, — for  he  was  a  respecter  of  the  persons 
of  the  Levites. — Blessed  art  thou  that  thy  healing  is  in  thee  for  all  men, — and  thy 
priests  are  devoted  and  ready — for  all  that  are  in  need  of  thy  help. 

7.  The  Prophet  healed  the  waters  that  were  unwholesome, — and  cured  the  disease  of 
the  land  that  was  barren, — so  that  its  death  was  done  away  and  its  region  resounded, 
for  its  offspring  increased  and  its  bosom  was  filled. — Greater  is  Thy  grace,  Lord,  than 
Elisha's  ! — Multiply  my  lambs  and  my  flocks — at  the  great  stream  of  my  fountain  !  ' 

8.  Great  is  the  marvel  that  is  within  thy  abode  ; — the  flocks  together  with  the 
Shepherds, — those  at  the  stream  of  the  waters, — two  unseen  with  one  manifest  who 
baptizes. — Blessed  is  he  who  is  baptized  in  their  fountains  ! — for  three  arms  have  up- 
held him, — and  three  Names  have  preserved  him  ! 

XII. 

(Resp. — Blessed  is  He  Who  went  down  and  was  baptized  in  Jordan,  and  turjied  back 
the  People  from  error  t) 

1.  In  Baptism  Adam  found  again — that  glory  that  ze^as  among  the  trees  0/  Eden. — 
He  went  down,  and  received  it  out  of  the  water ; — he  put  it  on,  and  went  up  and  was 
adorned  therein. — Blessed  be  He  that  has  mercy  on  all  ! 

2.  Man  fell  in  the  midst  of  Paradise, — and  in  baptism  compassion  restored  him  : — 
he  lost  his  comeliness  through  Satan'' s  envy, — and  found  it  again  by  God's  grace. — 
Blessed  be  He  that  has  mercy  on  all  ! 

3.  The  wedded  pair  were  adorned  in  Eden  ; — but  the  serpent  stole  their  crowns  : — 
yet  mercy  crushed  down  the  accursed  one, — and  made  the  wedded  pair  goodly  in  their 
raiment. — Blessed  be  He  that  has  mercy  on  all ! 

4.  They  clothed  themselves  with  leaves  of  necessity  ; — but  the  Merciful  had  pity  on 
their  beauty, — and  instead  of  leaves  of  trees, — He  clothed  them  with  glory  in  the 
water. —Blessed  be  He  that  has  mercy  on  all ! 

5.  Baptism  is  the  well-spring  of  life, — which  the  Son  of  God  opened  by  His  Life  ; — 
and  from  His  Side  it  has  brought  forth  streams. — Come,  all  that  thirst,  come,  rejoice  ! — 
Blessed  be  He  that  has  mercy  on  all  ! 

6.  The  Father  has  sealed  Baptism,  to  exalt  it ; — and  the  Son  has  espoused  it  to 
glorify  it ; — and  the  Spirit  with  threefold  seal — has  stamped  it,  and  it  has  shone  in  holi- 
ness.— Blessed  be  He  that  has  mercy  on  all  ! 

7.  The  Trinity  that  is  unsearchable — has  laid  up  treasures  in  baptism. — Descend, 
ye  poor,  to  its  fountain  ! — and  be  enriched  from  it,  ye  needy  ! — Blessed  be  He  that  has 
mercy  on  all  ! 

'  Ezek.  xlvii.  i,  sq. 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  283 

XIII. 

Hymn  of  the  Baptized. 

(Resp. — Brethren,  sing  praises,  to  the  Son  0/ the  Lord  of  all ;   Who  has  hound  for  you 
crowns,  such  as  kings  long  for  /) 

1.  Your  garments  glisten,  my  brethren,   as  snow; — and  fair  is  your  shining  in  the 
likeness  of  Angels  ! 

2.  In  the  likeness  of  Angels,  ye  have  come  up,  beloved, — from  Jordan's   river,  in 
the  armour  of  the  Holy  Ghost. 

3.  The  bridal  chamber  that  fails  not,  my  brethren,  ye  have  received  : — and  the  glory 
of  Adam's  house  to-day  ye  have  put  on. 

4.  The  judgment  that  came  of  the  fruit,  was  Adam's  condemnation  : — but  for  you 
victory,  has  arisen  this  day. 

5.  Your  vesture  is  shining,  and  goodly  your  crowns  : — which  the   Firstborn   has 
bound  for  you,  by  the  priest's  hand  this  day. 

6.  Woe  in  Paradise,  did  Adam  receive  : — but  you  have  received,  glory  this  day. 

7.  The  armour  of  victory,  ye  put  on,  my  beloved  : — in  the  hour  when  the  priest, 
invoked  the  Holy  Ghost. 

8.  The  Angels  rejoice,  men  here  below  exult  : — in  your  feast,  my  brethren,  wherein 
is  no  foulness. 

9.  The  good  things   of  Heaven,   my  brethren,  ye  have  received  : — beware   of  the 
Evil  One,  lest  he  despoil  you. 

10.  The  day  when  He  dawned,  the  Heavenly  King  : — opens  for  you  Plis  door,  and 
bids  you  enter  Eden, 

11.  Crowns  that  fade  not  away,  are  set  on  your  heads  : — hymns  of  praise  hourly,  let 
your  mouths  sing. 

12.  Adam  by  means  of  the  fruit,  God  cast  forth   in   sorrow  : — but  you   He  makes 
glad,  in  the  bride-chamber  of  joy. 

13.  Who  would  not  rejoice,  in  your  bridechamber,  my  brethren } — for  the  Father 
with  His  Son,  and  the  Spirit  rejoice  in  you. 

14.  Unto  you  shall  the   Father,   be  a  wall  of  strength  : — and  the  Son  a  Redeemer, 
and  the  Spirit  a  guard. 

15.  Martyrs  by  their  blood,  glorify  their  crowns  : — but  you  our  Redeemer,  by  His 
Blood  glorifies. 

16.  Watchers  and  Angels,   joy  over  the  repentant : — they  shall  joy  over  you  my 
brethren,  that  unto  them  ye  are  made  like. 

17.  The  fruit  which  Adam,   tasted  not  in  Paradise  : — this  day  in  your  mouths,  has 
been  placed  with  joy. 

18.  Our  Redeemer  figured.  His  Body  by  the  tree: — whereof  Adam  tasted  not,  because 
he  had  sinned. 

19.  The  Evil  One  made  war,  and  subdued  Adam's  house  : — through  your  baptism, 
my  brethren,  lo  !   he  is  subdued  this  day. 

20.  Great  is  the  victory,  but  to-day  you  have  won  : — if  so  be  ye  neglect  not,  you 
shall  not  perish,  my  brethren. 

21.  Glory  to  them  that  are  robed,  glory  to  Adam's  house  ! — in  the  birth  that  is  from 
the  water,  let  them  rejoice  and  be  blessed  ! 

22.  Praise  to  Him  Who  has  robed.  His  Churches  in  glory  ! — glory  to  Him  Who  has 
magnified,  the  race  of  Adam's  house. 


284  EPHRAIM  SYRUS. 


XIV. 

Hymn  Concerning  Our  Lord  and  John. 

(Resp. — Glory  to  Thee,  my  Lord,  for  Thee — with  joy  Heaven  and  earth  worship!^ 

1.  My  thought  bore  me  to  Jordan, — and  I  saw  a  marvel  when  there  was  revealed — 
the  glorious  Bridegroom  who  to  the  Bride — shall  bring  freedom  and  holiness. 

2.  I  saw  John  filled  with  wonder, — and  the  multitudes  standing  about  him, — and 
the  glorious  Bridegroom  bowed  down — to  the  Son  of  the  barren  that  he  might  baptize 
Him. 

3.  At  the  Word  and  the  Voice  my  thought  marvelled  : — for  lo  !  John  was  the  Voice ; 
— our  Lord  was  manifested  as  the  Word,  that  what  was  hidden  should  become 
revealed. 

4.  The  Bride  was  espoused  but  knew  not — who  was  the  Bridegroom  on  whom 
she  gazed: — the  guests  were  assembled,  the  desert  was  filled, — and  our  Lord  was 
hidden  among  them. 

5.  Then  the  Bridegroom  revealed  Himself; — and  to  John  at  the  voice  He  drew 
near: — and  the  Forerunner  w^as  moved  and  said  of  Him — "This  is  the  Bridegroom 
Whom  I  proclaimed." 

6.  He  came  to  baptism  Who  baptizes  all, — and  He  showed  Himself  at  Jordan. — 
John  saw  Him  and  drew  back, — deprecating,  and  thus  he  spake  : — 

7.  "How,  my  Lord,  wiliest  Thou  to  be  baptized, — Thou  Who  in  Thy  baptism 
atonest  all.? — Baptism  looks  unto  Thee  ; — shed  Thou  on  it  holiness  and  perfection?" 

8.  Our  Lord  said  "I  will  it  so  ; — draw  near,  baptize  Me  that  My  Will  may  be 
done, — Resist  My  Will  thou  canst  not  : — I  shall  be  baptized  of  thee,   for  thus  I  will  it." 

9.  "I  entreat,  my  Lord,  that  I  be  not  compelled, — for  this  is  hard  that  Thou  hast 
said  to  me, — '  I  have  need  that  thou  shouldst  baptize  Me; ' — for  it  is  Thou  that  with 
Thy  hyssop  purifiest  all. " 

ID.  "I  have  asked  it,  and  it  pleases  Me  that  thus  it  should  be  ; — and  thou,  John, 
why  gainsayest  thou.? — Suffer  righteousness  to  be  fulfilled, — and  come,  baptize  Me; 
why  standest  Thou } " 

11.  "How  can  one  openly  grasp — in  his  hands  the  fire  that  burns.? — O  Thou  thai 
art  fire  have  mercy  on  me, — and  bid  me  not  come  near  Thee,  for  it  is  hard  for  me  !" 

12.  "I  have  revealed  to  Thee  My  Will  ;  what  questionest  thou.? — Draw  near,  bap- 
tize Me,  and  thou  shalt  not  be  burned. — The  bridechamber  is  ready;  keep  Me  not 
back — from  the  wedding-feast  that  has  been  made  ready." 

13.  "  The  Watchers  fear  and  dare  not — gaze  on  Thee  lest  they  be  blinded  ; — and  I, 
how,  O  my  Lord,  shall  I  baptize  Thee .? — I  am  too  weak  to  draw  near  ;  blame  me 
not  !  " 

14.  "Thou  fearest ;  therefore  gainsay  not — against  My  Will  in  what  I  desire  : — and 
Baptism  has  respect  unto  Me. — Accomplish  the  work  to  which  thou  hast  been  called ! " 

15.  "  Lo  !  I  proclaimed  Thee  at  Jordan — in  the  ears  of  the  people  that  believed  not ; 
and  if  they  shall  see  Thee  baptized  of  me, — they  will  doubt  that  Thou  art  the  Lord." 

16.  "  Lo !  lam  to  be  baptized  in  their  sight, — and  the  Father  Who  sent  Me  bears 
witness  of  Me — that  I  am  His  Son  and  in  Me  He  is  well  pleased, — to  reconcile  Adam 
who  was  under  His  wrath." 

17.  "It  becomes,  me.  O  my  Lord,  to  know  my  nature — that  I  am  moulded  out  of  the 
ground, — and  Thou  the  moulder  Who  formest  all  things  : — I,  then,  why  should  I  bap- 
tize Thee  in  water .?  " 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  285 

18.  "  It  becomes  thee  to  know  wherefore  1  am  come, — and  for  what  cause  I  have 
desired  that  thou  shouldst  baptize  Me. — It  is  the  middle  of  the  way  wherein  I  have 
walked; — withhold  thou  not  Baptism." 

19.  "  Small  is  the  river  whereto  Thou  art  come, — that  Thou  shouldst  lodge  therein 
and  it  should  cleanse  Thee. — The  heavens  suffice  not  for  Thy  mightiness  ; — how  much 
less  shall  Baptism  contain  Thee  I  " 

20.  "The  womb  is  smaller  than  Jordan  ; — yet  was  I  willing  to  lodge  in  the  Virgin  : 
— and  as  I  was  born  from  woman, — so  too  am  I  to  he  baptized  in  Jordan." 

21.  "  Lo  !  the  hosts  are  standing! — the  ranks  of  Watchers,  lo  !  they  worship! — 
And  if  I  draw  near,  my  Lord,  to  baptize  Thee, — I  tremble  for  myself  with  quaking." 

22.  "The  hosts  and  multitudes  call  thee  happy, — all  of  them,  for  that  thou  bap- 
tizest  Me. — For  this  I  have  chosen  thee  from  the  womb: — fear  thou  not,  for  I  have 
willed  it. 

23.  "I  have  prepared  the  way  as  I  was  sent  : — I  have  betrothed  the  Bride  as  I  was 
commanded. — May  Thy  Epiphany  be  spread  over  the  world — now  that  Thou  art  come, 
and  let  me  not  baptize  Thee  !  " 

24.  "  This  is  My  preparation,  for  so  have  I  willed; — I  will  go  down  and  be  baptized 
in  Jordan, — and  make  bright  the  armour  for  them  that  are  baptized, — that  they  may  be 
white  in  Me  and  I  not  be  conquered." 

25.  "Son  of  the  Father,  why  should  I  baptize  Thee.'' — for  lo  !  Thou  art  in  Thy 
Father  and  Thy  Father  in  Thee. — Holiness  unto  the  priests  Thou  givest; — water  that  is 
common  wherefore  askest  Thou.?" 

26.  "The  children  of  Adam  look  unto  Me, — that  I  should  work  for  them  the  new 
birth. — A  way  in  the  waters  I  will  search  out  for  them, — and  if  I  be  not  baptized  this 
cannot  be." 

27.  "Pontiffs  of  Thee  are  consecrated, — priests  by  Thy  hyssop  are  purified; — the 
anointed  and  the  kings  Thou  makest. — Baptism,  how  shall  it  profit  Thee  P" 

28.  "The  Bride  thou  betrothedst  to  Me  awaits  Me, — that  I  should  go  down,  be  bap- 
tized, and  sanctify  her. — Friend  of  the  Bridegroom  withhold  Me  not — from  the  washing 
that  awaits  Me." 

29.  "I  am  not  able,  for  I  am  weak, — Thy  blaze  in  my  hands  to  grasp. — Lo  !  Thy 
legions  are  as  flame  ; — bid  one  of  the  Watchers  baptize  Thee  !  " 

30.  "Not  from  the  Watchers  was  My  Body  assumed, — that  I  should  summon  a 
Watcher  to  baptize  Me. — The  body  of  Adam,  lo  !  I  have  put  on, — and  thou,  son  of 
Adam,  art  to  baptize  Me." 

31.  "The  waters  saw  Thee,  and  greatly  feared; — the  waters  saw  Thee,  and  lo  ! 
they  tremble  ! — The  river  foams  in  its  terror  ; — and  I  that  am  weak,  how  shall  I  baptize 
Thee  .?  " 

32.  "  The  waters  in  My  Baptism  are  sanctified, — and  fire  and  the  Spirit  from  Me 
shall  they  receive ; — and  if  I  be  not  baptized  they  are  not  made  perfect — to  be  fruitful  of 
children  that  shall  not  die." 

■^■^.  "Fire,  if  to  Thy  fire  it  draw  near, — shall  be  burnt  up  of  it  as  stubble. — The 
mountains  of  Sinai  endured  Thee  not, — and  I  that  am  weak,  wherein  shall  I  baptize 
Thee  .?  " 

34.  "  I  am  the  flaming  fire; — yet  for  man's  sake  I  became  a  babe — in  the  virgin 
womb  of  the  maiden. — And  now  I  am  to  be  baptized  in  Jordan." 

35.  "It  is  very  meet  that  Thou  shouldst  baptize  me, — for  Thou  hast  holiness  to 
purify  all. — In  Thee  it  is  that  the  defiled  are  made  holy;  but  Thou  that  art  holy,  why 
art  Thou  to  be  baptized .''  " 


286  EPHRAIM  SYRUS. 


^6.  "It  is  very  right  that  thou  shouldst  baptize  Me, — as  I  bid,  andshouldst  not  gain- 
say.— Lo  !  I  baptized  thee  within  the  womb  ; — baptize  thou  me  in  Jordan  ! "' 

37.  "  I  am  a  bondman  and  I  am  weak. — Thou  that  freest  all  have  mercy  on  me  I — 
Thy  latchets  to  unloose  I  am  not  able  ; — Thy  exalted  head  who  will  make  me  worthy 
/o  /ouch  ?  " 

38.  "Bondmen  in  My  Baptism  are  set  free; — handwritings  in  My  .washing  are 
blotted  out ; — manumissions  in  the  water  are  sealed  ; — and  if  I  be  not  baptized  all  these 
come  to  nought." 

39.  "A  mantle  of  fire  the  air  wears, — and  waits  for  Thee,  above  Jordan  ; — and  if 
Thou  consentest  to  it  and  wiliest  to  be  baptized, — Thou  shalt  baptize  Thyself  and  fulfil 
all." 

40.  "This  is  meet,  that  thou  shouldst  baptize  Me, — that  none  may  err  and  say  con- 
cerning Me, — 'Had  He  not  been  alien  from  the  Father's  house, — why  feared  the  Levite 
to  baptize  Him  ?  '  " 

41.  "The  prayer,  then,  when  Thou  art  baptized, — how  shall  I  complete  over  Jor- 
dan?— When  the  Father  and  the  Spirit  are  seen  over  Thee, — Whom  shall  I  call  on,  as 
priest .''  " 

42.  "The  prayer  in  silence  is  to  be  completed  : — come,  thy  hand  alone  lay  thou  on 
Me. — and  the  Father  shall  utter  in  the  priest's  stead — that  which  is  meet  concerning 
His  Son." 

43.  "They  that  are  bidden,  lo  !  all  of  them  stand; — the  Bridegroom's  guests,  lo  ! 
they  bear  witness — that  day  by  day  I  said  among  them,  — '  I  am  the  Voice  and  not  the 
Word.'" 

44.  "Voice  of  him  that  cries  in  the  wilderness, — fulfil  thou  the  work  for  which  thou 
camest, — that  the  desert  whereunto  thou  wentest  out  may  resound — with  the  mighty 
peace  thou  preachedst  therein. " 

45.  "  The  shout  of  the  Watchers  has  come  to  my  ears  ; — lo  !  I  hear  from  the  Father's 
house — the  hosts  that  sound  forth  the  cry,  —  'In  Thy  Epiphany,  O  Bridegroom,  the 
worlds  have  life.'" 

46.  "The  time  hastes  on,  and  the  marriage  guests — look  to  Me  to  see  what  is  doing. 
— Come,  baptize  Me,  that  they  may  give  praise — to  the  Voice  of  the  Father  when  it  is 
heard  !  " 

47.  "I  hearken,  my  Lord,  according  to  Thy  Word  : — come  to  Baptism  as  Thy  love 
constrains  Thee! — The  dust  worships  that  whereunto  he  has  attained, — that  on  Him 
Who  fashioned  him  he  should  lay  his  hand." 

48.  The  heavenly  ranks  were  silent  as  they  stood, — and  the  Bridegroom  went  down 
into  Jordan  ; — the  Holy  One  was  baptized  and  straightway  went  up, — and   His   Light 

i^hone  forth  on  the  world. 

49.  The  doors  of  the  highest  were  opened  above, — and  the  voice  of  the  Father  was 
heard, — "  This  is  my  Beloved  in  Whom  I  am  well  pleased." — All  ye  peoples,  come  and 
worship  Him. 

50.  They  that  saw  were  amazed  as  they  stood,  at  the  Spirit  Who  came  down  and 
bare  witness  to  Him. — Praise  to  Thy  Epiphany  that  gladdens  all, — Thou  in  Whose 
revelation  the  worlds  are  lightened  ! 


HYMNS  FOR  THE  FEAST  OF  THE  EPIPHANY.  287 


XV. 

1.  In  the  Birth  of  the  Son  light  dawned, — and  darkness  fled  from  the  world, — and 
the  earth  was  enlightened  ;  then  let  it  give  glory — to  the  brightness  of  the  Father  Who 
has  enlightened  it ! 

2.  He  dawned  from  the  womb  of  the  Virgin, — and  the  shadows  passed  away  when 
He  was  seen, — and  the  darkness  of  error  was  strangled  by  Him, — and  the  ends  of  the 
earth  were  enlightened  that  they  should  give  glory. 

3.  Among  the  peoples  there  was  great  tumult, — and  in  the  darkness  the  light  dawned, 
— and  the  nations  rejoiced  to  give  glory — to  Him  in  Whose  Birth  they  all  were  en- 
lightened. 

4.  His  light  shone  out  over  the  east ; — Persia  was  enlightened  by  the  star  : — His 
Epiphany  gave  good  tidings  to  her  and  invited  her, — "  He  is  come  for  the  sacrifice  that 
brings  joy  to  all." 

5.  The  star  of  light  hasted  and  came  and  dawned — through  the  darkness,  and  sum- 
moned them — that  the  peoples  should  come  and  exult — in  the  great  Light  that  has  come 
down  to  earth. 

6.  One  envoy  from  among  the  stars — the  firmament  sent  to  proclaim  to  them, — to 
the  sons  of  Persia,  that  they  might  make  ready — to  meet  the  King  and  to  worship  Him. 

7.  Great  Assyria  when  she  perceived  it — called  to  the  Magi  and  said  to  them, — 
"Take  gifts  and  go,  honour  Him — the  great  King  Who  in  Judea  has  dawned." 

8.  The  princes  of  Persia,  exulting, — carried  gifts  from  their  region; — and  they 
brought  to  the  Son  of  the  Virgin — gold  and  myrrh  and  frankincense. 

9.  They  entered  and  found  Him  as  a  child — as  He  dwelt  in  the  house  of  the  lowly 
woman  ; — and  they  drew  near  and  worshipped  with  gladness, — and  brought  near  before 
Him  their  treasures. 

10.  Mary  said,  "  For  whom  are  these  ? — and  for  what  purpose  .^  and  what  is  the  cause 
— that  has  called  you  to  come  from  your  country — to  the  Child  with  your  treasures.''  " 

11.  They  said,  "Thy  Son  is  a  King, — and  He  binds  crowns  and  is  King  of  all ; — 
and  great  is  His  power  over  the  world, — and  to  His  Kingdom  shall  all  be  obedient." 

12.  "At  what  time  did  this  come  to  pass, — that  a  lowly  woman  should  bring  forth 
a  King }     I  who  am  in  need  and  in  want, — how  then  could  a  king  come  forth  from  me  t  " 

13.  "In  thee  alone  has  this  come  to  pass — that  a  mighty  King  from  thee  should 
appear; — thee  in  whom  poverty  shall  be  magnified, — and  to  thy  Son  shall  crowns  be 
made  subject." 

14.  "  Treasures  of  Kings  I  have  not ; — riches  have  never  fallen  to  my  lot.  — My  house 
is  lowly  and  my  dwelling  needy  ; — why  then  proclaim  ye  that  my  Son  is  King.?  " 

15.  "  Great  treasure  is  in  thy  Son, — and  wealth  that  suffices  to  make  all  rich  ; — for 
the  treasures  of  kings  are  impoverished, — but  He  fails  not  nor  can  be  measured." 

16.  "Whether  haply  some  other  be  for  you — the  King  that  is  born,  enquire  ye  con- 
cerning Him. — This  is  the  son  of  a  lowly  woman, — oi  o?ie  who  is  not  meet  to  look  on 
a  King." 

17.  "Can  it  be  that  light  should  ever  miss — the  way  whereon  it  has  been  sent .'' — 
It  was  not  darkness  that  summoned  and  led  us  ; — in  light  we  walked,  and  thy  Son  is 
King." 

18.  "  Lo  !  ye  see  a  babe  without  speech, — and  the  house  of  His  mother  empty  and 
needy, — and  of  that  which  pertains  to  a  king  nought  is  in  it  : — how  then  in  it  is  a  king 
to  be  seen  ?  " 

19.  "Lo  !  we  see  that  without  speech  and  at  rest — is  the  King,  and  lowly  as  thou 


288  EPHRAIM  SYRUS. 


hast  said  : — but  again  we  see  that  the  stars — in  the  highest  He  bids  haste  to   proclaim 
Him." 

20.  "  It  were  meet,  O  men,  that  ye  should  enquire — who  is  the  King,  and  then 
adore  him  ; — lest  haply jyour  way  has  been  mistaken, — and  another  is  the  King  that 
is  born." 

21.  "It  were  meet,  O  maiden,  that  thou  shouldst  receive  z'/, — that  we  have  learned 
that  thy  Son  is  King, — from  the  s/ar  of  light  that  errs  not, — and  plain  is  the  way,  and 
he  has  led  us." 

22.  "The  Child  is  a  little  one,  and  lo  !  he  has  not — the  diadem  of  a  king  and  of  a 
throne  ; — and  what  have  ye  seen  that  ye  should  pay  honour  to  Him, — as  to  a  king, . 
with  your  treasures  }  " 

23.  "A  little  one,  because  He  willed  il  for  quietness'  sake, — and  meek  now  until 
He  be  revealed. — A  time  shall  be  for  Him  when  all  diadems — shall  bow  down  and 
worship  Him." 

24.  "Armies  he  has  none  ; — nor  has  my  Son  legions  and  troops  : — in  the  poverty 
of  His  mother  He  dwells  ; — why  then  King  is  He  called  by  you  .?  " 

25.  '^The  armies  of  thy  Son  are  above; — they  ride  on  high,  and  they  flame, — and 
one  of  them  it  was  that  came  and  summoned  us, — and  all  our  country  was  dismayed." 

26.  "The  Child  is  a  babe,  and  how  is  it  possible — He  should  be  King,  unknown 
to  the  world.? — And  they  that  are  mighty  and  of  renown, — how  can  a  babe  be  their 
ruler .?  " 

27.  "Thy  babe  is  aged,  O  Virgin, — and  Ancient  of  Days  and  exalted  above  all  ; — 
and  Adam  beside  Him  is  very  babe, — and  in  Him  all  created  things  are  made  new." 

28.  "  It  is  very  seemly  that  ye  should  expound — all  the  mystery  and  explain  z'// — 
who  it  is  that  reveals  to  you  the  mystery  of  my  Son, — that  He  is  a  King  in  your 
region." 

29.  "It  is  likewise  seemly  for  thee  to  accept  this, — that  unless  the  truth  had  led  us 
we  had  not  wandered  hither  from  the  ends  of  the  earth, — nor  come  for  the  sake  of  thy 
Son." 

30.  "All  the  mystery  as  it  was  wrought — among  you  there  in  your  country, — reveal 
ye  to  me  now  as  friends. — Who  was  He  that  called  you  to  come  to  me.?  " 

31.  "A  mighty  Star  appeared  to  us — that  was  glorious  exceedingly  above  the  stars, 
— and  our  land  by  its  fire  was  kindled ; — that  this  King  had  appeared  it  bore  tidings 
to  us." 

32.  "Do  not,  I  beseech  you,  speak  of — these  things  in  our  land  lest  they  rage, — 
and  the  kings  of  the  earth  join  together — against  the  Child  in  their  envy." 

33.  "Be  not  thou  dismayed,  O  Virgin  ! — Thy  Son  shall  bring  to  nought  all  diadems, 
and  set  them  underneath  his  heel; — and  they  shall  not  subdue  Him  Whom  they  envy." 

34.  "Because  of  Herod  I  am  afraid, — that  unclean  wolf,  lest  he  assail  me, — and 
draw  his  sword  and  with  it  cut  off — the  sweet  cluster  before  it  be  ripe." 

35.  "Because  of  Herod  fear  thou  not; — for  in  the  hands  of  thy  Son  is  his  throne 
placed  : — and  as  soon  as  He  shall  reign  it  shall  be  laid  low, — and  his  diadem  shall  fall 
on  the  earth  beneath." 

36.  "  A  torrent  of  blood  is  Jerusalem, — wherein  the  excellent  ones  are  slain; — and 
if  she  perceives  Him  she  will  assail  Him. — In  mystery  speak  ye,  and  noise  it  not 
abroad." 

2,1.    "All  torrents,  and  likewise  swords, — by  the  hands  of  thy  Son  shall  be  appeased; 
— and  the  sword  of  Jerusalem  shall  be  blunted, — and  shall  not  desire  at  all  to  kill." 
38.    ''The  scribes  of  the  priests  of  Jerusalem — pour  forth   blood  and  heed  not. — 


HYMNS  FOR  THE  FEAST  OF  THE  EPlPHANY.  289 

They  will  arouse  murderous  strife — against  me  and  against  the  Child  ;  O   Magi,  be 
silent !  " 

39.  "The  scribes  and  the  priests  will  be  unable — to  hurt  thy  son  in  their  envy; 
— for  by  Him  their  priesthood  shall  be  dissolved, — and  their  festivals  brought  to 
nought. " 

40.  "A  Watcher  revealed  to  me,  when  I  received — conception  of  the  Babe,  that 
my  Son  is  a  King  ; — that  His  diadem  is  from  on  high  and  is  not  dissolved, — he  declared 
to  me  even  as  ye  do." 

41.  "  The  Watcher,  therefore,  of  whom  thou  hast  spoken — is  he  who  came  as  a  star, 
— and  was  shown  to  us  and  brought  us  good  tidings — that  He  is  great  and  glorious 
above  the  stars." 

42.  "That  Angel  declared  to  me — in  his  good  tidings,  when  he  appeared  to  me, — 
that  to  His  Kingdom  no  end  shall  be, — and  the  mystery  is  kept  and  shall  not  be 
revealed." 

43.  "The  Star  also  declared  again  to  us — that  thy  Son  is  He  that  shall  keep  the 
diadem. — His  aspect  was  something  changed, — and  he  was  the  Angel  and  made  ?'/ not 
known  to  us.'" 

44.  "  Before  me  when  the  Watcher  showed  himself, — he  called  Him  his  Lord  before 
He  was  conceived  ; — and  as  the  Son  of  the  Highest  announced  Him  to  me  : — but  where 
His  Father  is  he  made  not  known  to  me." 

45.  "  Before  us  he  proclaimed  in  the  form  of  a  star — that  the  Lord  of  the  Highest  is 
He  Who  is  born  ; — and  over  the  stars  of  light  thy  Son  is  ruler, — and  unless  He  com- 
mands they  rise  not." 

46.  "In  your  presence,  lo  !  there  are  revealed — other  mysteries,  that  ye  may 
learn  the  truth  ; — how  in  virginity  I  bare  my  Son, — and  He  is  Son  of  God  ;  go  ye, 
proclaim  Him  !  " 

47.  "  In  our  presence  the  Star  taught  ns — that  His  Birth  is  exalted  above  the  world  ; 
and  above  all  beings  is  thy  Son, — and  is  Son  of  God  according  to  thy  saying.'' 

48.  "The  world  on  high  and  the wor/d below  bear  witness  to  Him, — all  the  Watchers 
and  the  stars, — that  He  is  Son  of  God  and  Lord. — Bear  ye  His  fame  to  your  lands  !  " 

49.  "All  the  world  on  high,  in  one  star, — has  stirred  up  Persia  and  she  has  learnt 
the  truth, — that  thy  Son  is  Son  of  God, — and  to  Him  shall  all  peoples  be  subject." 

50.  "Peace  bear  ye  to  your  lands: — peace  be  multiplied  in  your  borders  I — As 
apostles  of  truth  may  ye  be  believed — in  all  the  way  that  ye  shall  pass  through." 

51.  "The  peace  of  thy  Son,  it  shall  bear  us — in  tranquillity  to  our  land,  as  it  has 
led  us  h//her ; — and  when  His  power  shall  have  grasped  the  worlds, — may  He  visit 
our  land  and  bless  it ! 

52.  "  May  Persia  rejoice  in  your  glad  tidings  ! — may  Assyria  exult  in  your  coming  ! 
— And  when  my  Son's  Kingdom  shall  arise, — may  He  plant  His  standard  in  your 
country  !  " 

53.  Let  the  Church  sing  with  rejoicing,  — "  Glory  in  the  Birth  of  the  Highest, — by 
Whom  the  world  above  and  the  world  below  are  illumined  !  " — Blessed  be  He  in  Whose 
Birth  all  are  made  glad  ! 

Vol.  XIII. — 19 


THE  PEARL. 

SEVEN  HYMNS  ON  THE  FAITH. 


(Translated  by  Rev.  J.  B.  Morris,  M.A.  [Oxford  Library  of  the  Fathers].) 


THE  PEARL, 
SEVEN   HYMNS  ON  THE  FAITH. 


HYMN  I. 

1.  On  a  certain  day  a  pearl  did  I  take  up,  my  brethren  ;  I  saw  in  it  mysteries  per- 
taining to  the  Kingdom  ;  semblances  and  types  of  the  Majesty  ;  it  became  a  fountain, 
and  I  drank  out  of  it  mysteries  of  the  Son. 

I  put  it,  my  brethren,  upon  the  palm  of  my  hand,  that  I  might  examine  it :  I  went 
to  look  at  it  on  one  side,  and  it  proved  faces  on  all  sides.  I  found  out  that  the  Son 
was  incomprehensible,  since  He  is  wholly  Light. 

In  its  brightness  I  beheld  the  Bright  One  Who  cannot  be  clouded,  and  in  its  pure- 
ness  a  great  mystery,  even  the  Body  of  our  Lord  which  is  well-refined  :  in  its  undi- 
videdness  I  saw  the  Truth  which  is  undivided. 

It  was  so  that  I  saw  there  its  pure  conception, — the  Church,  and  the  Son  within  her. 
The  cloud  was  the  likeness  of  her  that  bare  Him,  and  her  type  the  heaven,  since  there 
shone  forth  from  her  His  gracious  Shining. 

I  saw  therein  His  trophies,  and  His  victories,  and  His  crowns.  I  saw  His  helpful 
and  overflowing  graces,  and  His  hidden  things  with  His  revealed  things. 

2.  It  was  greater  to  me  than  the  ark,  for  I  was  astonied  thereat  :  I  saw  therein 
folds  without  shadow  to  them  because  it  was  a  daughter  of  light,  types  vocal  without 
tongues,  utterances  of  mysteries  without  lips,  a  silent  harp  that  without  voice  gave  out 
melodies. 

The  trumpet  falters  and  the  thunder  mutters  ;  be  not  thou  daring  then  ;  leave  things 
hidden,  take  things  revealed.  Thou  hast  seen  in  the  clear  sky  a  second  shower  ;  the 
clefts  of  thine  ears,  as  from  the  clouds,  they  are  filled  with  interpretations. 

And  as  that  manna  which  alone  filled  the  people,  in  the  place  of  pleasant  meats, 
with  its  pleasantnesses,  so  does  this  pearl  fill  me  in  the  place  of  books,  and  the  reading 
thereof,  and  the  explanations  thereof. 

And  when  I  asked  if  there  were  yet  other  mysteries,  it  had  no  mouth  for  me  that  I 
might  hear  from,  neither  any  ears  wherewith  it  might  hear  me.  O  thou  thing  without 
senses,  whence  I  have  gained  new  senses  ! 

3.  It  answered  me  and  said,  "The  daughter  of  the  sea  am  I,  the  illimitable  sea  ! 
And  from  that  sea  whence  I  came  up  it  is  that  there  is  a  mighty  treasury  of  mys- 
teries in  my  bosom  !      Search  thou  out  the  sea,  but  search  not  out  the  Lord  of  the  sea  ! 

"  I  have  seen  the  divers  who  came  down  after  me,  when  astonied,  so  that  from  the 
midst  of  the  sea  they  returned  to  the  dry  ground  ;  for  a  few  moments  they  sustained  it 
not.     Who  would  linger  and  be  searching  on  into  the  depths  of  the  Godhead.-* 

"  The  waves  of  the  Son  are  full  of  blessings,  and  with  mischiefs  too.  Have  ye  not 
seen,  then,  the  waves  of  the  sea,  which  if  a  ship  should  struggle  with  them  would 
break  her  to  pieces,  and  if  she  yield  herself  to  them,  and  rebel  not  against  them,  then 
she  is  preserved.'     In  the  sea  all  the  Egyptians  were  choked,  though  they  scrutinised 

293 


294  EPHRAIM  SYRUS. 


it  not,  and,  without  prying,  the  Hebrews  too  were  overcome  upon  the  dry  land,  and 
how  shall  ye  be  kept  alive  ?  And  the  men  of  Sodom  were  licked  up  by  the  fire,  and  how 
shall  ye  prevail  ? 

"  At  these  uproars  the  fish  in  the  sea  were  moved, '  and  Leviathan  also.  Have  ye  then 
a  heart  of  stone  that  ye  read  these  things  and  run  into  these  errors  ?  O  great  fear  that 
justice  also  should  be  so  long  silent !  "  ^ 

4.  "Searching  is  mingled  with  thanksgiving,  and  whether  of  the  two  will  prevail? 
The  incense  of  praise  riseth  along  with  the  fume  of  disputation  from  the  tongue,  and 
unto  which  shall  we  hearken  ?  Prayer  and  prying  [come]  from  onemouth,3  and  which 
shall  we  listen  to  ? 

"  For  three  days  was  Jonah  a  neighbour  [of  mine]  in  the  sea  :  the  living  things  that 
were  in  the  sea  were  affrighted,  [saying,]  'Who  shall  flee  from  God?  Jonah  fled,  and 
ye  are  obstinate  at  your  scrutiny  of  Him  !  "' 

HYMN  H. 

I.  Whereunto  art  thou  like?  Let  thy  stillness  speak  to  one  that  hears  ;  with  silent 
mouth  speak  with  us  :  for  whoso  hears  the  stammerings  of  thy  silence,  to  him  thy  type 
utters  its  silent  cry  concerning  our  Redeemer. 

Thy  mother  is  a  virgin  of  th^  sea ;  though  he  took  her  not  [to  wife] :  she  fell  into 
his  bosom,  though  he  knew  her  not ;  she  conceived  thee  near  him,  though  he  did  not 
know  her.  Do  thou,  that  art  a  type,  reproach  the  Jewish  women  that  have  thee  hung 
upon  them.  Thou  art  the  only  progeny  of  all  forms  which  art  like  to  the  Word  on 
High,  Whom  singly  the  Most  High  begot.  The  engraven  forms  seem  to  be  the  type  of 
created  things  above.  This  visible  offspring  of  the  invisible  womb  is  a  type  of  great 
things."  Thy  goodly  conception  was  without  seed,  and  without  wedlock  was  thy  pure 
generation,  and  without  brethren  was  thy  single  birth. 

Our  Lord  had  brethren  and  yet  not  brethren,  since  He  was  an  Only-Begotten.  O 
solitary  one,  thou  type  exact  of  the  Only-Begotten  !  There  is  a  type  of  thine  in  the 
crown  of  kings,   [wherein]  thou  hast  brothers  and  sisters. 

Goodly  gems  are  thy  brethren,  with  beryls  and  unions  as  thy  companions  :  may 
gold  be  as  it  were  thy  kinsman,  may  there  be  unto  the  King  of  kings  a  crown  from  thy 
well-beloved  ones  !  When  thou  earnest  up  from  the  sea,  that  living  tomb,  thou  didst 
cry  out,  Let  me  have  a  goodly  assemblage  of  brethren,  relatives,  and  kinsmen.  As  the 
wheat  is  in  the  stalk,  so  thou  art  in  the  crown  with  princes  :  and  it  is  a  just  restoration 
to  thee,  as  if  of  a  pledge,^  that  from  that  depth  thou  shouldest  be  exalted  to  a  goodly 
eminence.  Wheat  the  stalk  bears  in  the  field ;  thee  the  head  of  the  king  upon  his 
chariot  carries  about. 

O  daughter  of  the  water,  who  hast  left  sea,  wherein  thou  wert  born,  and  art  gone 
up  to  the  dry  land,  wherein  thou  art  beloved :  for  men  have  loved  and  seized  and 
adorned  themselves  with  thee,  like  as  they  did  that  Offspring  Whom  the  Gentiles  loved 
and  crowned  themselves  withal. 

It  is  by  the  mystery  of  truth  that  Leviathan  is  trodden  down  of  mortals  :  the  divers 
put  him  off,  and  put  on  Christ.  In  the  sacrament  of  oil  did  the  Apostles "  steal  Thee 
away,  and  came  up.     They  snatched  their  souls  from  his  mouth,  bitter  as  it  was. 

'  Hos.  iv.  3  ;  Zeph.  i.  3.  ^  Eccles.  viii.  ii.  ^  James  iii.  10. 

*  Pearls,  he  means,  have  their  beauty  by  nature  and  so  are  like  Christ  ;  other  stones  must  be  graven 
and  so  are  like  created  natures. 

''  Job.  xli.  4  ;   Ps.  Ixxi.  14.  *  See  Note  on  Hymn  V.  4  (below) 


THE  PEARL,  SEVEN  HYMNS  ON  THE  FAITH.  295 

Thy  Nature  is  like  a  silent  lamb  in  its  sweetness,  of  which  if  a  man  is  to  lay  hold, 
he  lifts  it  in  a  crucial  form  by  its  ears,  as  it  was  on  Golgotha.  He  cast  out  abundantly 
all  His  gleams  upon  them  that  looked  upon  Him. 

2.  Shadowed  forth  in  thy  beauty  is  the  beauty  of  the  Son,  Who  clothed  Himself  with 
suffering  when  the  nails  passed  through  Him.  The  awl  passed  in  thee  since  they 
handled  thee  roughly,  as  they  did  His  hands  ;  and  because  He  suffered  He  reigned,  as 
by  thy  sufferings  thy  beauty  increased. 

And  if  they  showed  no  pity  upon  thee,  neither  did  they  love  thee  :  still  suffer  as  thou 
mightest,  thou  hast  come  to  reign  I  Simon  Peter*  showed  pity  on  the  Rock;  whoso 
hath  smitten  it,  is  himself  thereby  overcome  ;  it  is  by  reason  of  Its  suffering  that  Its 
beauty  hath  adorned  the  height  and  the  depth. 

HYMN  HI. 

1.  Thou  dost  not  hide  thyself  in  thy  bareness,  O  pearl !  With  the  love  of  thee  is  the 
merchant  ravished  also,  for  he  strips  off  his  garments  ;  not  to  cover  thee,  [seeing]  thy 
clothing  is  thy  light,  thy  garment  is  thy  brightness,  O  thou  that  art  bared  ! 

Thou  art  like  Eve  who  was  clothed  with  nakedness.  Cursed  be  he  that  deceived 
her  and  stripped  her  and  left  her.  The  serpent  cannot  strip  off  thy  glory.  In  the 
mysteries  whose  type  thou  art,  women  are  clothed  with  Light  in  Eden.^ 

2.  Very  glistening  are  the  pearls  of  Ethiopia,  as  it  is  written,  Who  gave  thee  to 
Ethiopia  [the  land]  of  black  men.'  He  that  gave  light  to  the  Gentiles,  both  to  the 
Ethiopians  and  unto  the  Indians  did  His  bright  beams  reach. 

The  eunuch  of  Ethiopia  upon  his  chariot*  saw  Philip  :  the  Lamb  of  Light  met  the 
dark  man  from  out  of  the  water.  While  he  was  reading,  the  Ethiopian  was  baptised 
and  shone  with  joy,  and  journeyed  on  ! 

He  made  disciples  and  taught,  and  out  of  black  men  he  made  men  white.*  And  the 
dark  Ethiopic  women  *  became  pearls  for  the  Son  ;  He  offered  them  up  to  the  Father,  as 
a  glistening  crown  from  the  Ethiopians. 

3.  The  Queen  of  Sheba''  was  a  sheep  *  that  had  come  into  the  place  of  wolves  ;  the 
lamp  of  truth  did  Solomon  give  her,  who  also  married"  her  when  he  fell  away.  She 
was  enlightened  and  went  away,  but  they  were  dark  as  their  manner  was. 

The  bright  spark  which  went  down  home  with  that  blessed  [Queen],  held  on  its 
shining  amid  the  darkness,  till  the  new  Day-spring  came.  The  bright  spark  met  with 
this  shining,  and  illumined  the  place. 

4.  There  are  in  the  sea  divers  fishes  of  many  cubits,  and  with  all  their  greatness 
they  are  very  small ;  but  by  thy  littleness  the  crown  is  made  great,  like  as  the  Son,  by 
whose  littleness  Adam  was  made  great. 

For  the  head  is  thy  crown  intended:  for  the  eye  thy  beauty,  for  the  ear  thy  goodli- 
ness.  Come  up  from  the  sea,  thou  neighbour  to  the  dry  land,  and  come  and  sojourn 
by  the  [seat  of]  hearing.      Let  the  ear  love  the  word  of  life  as  it  loveth  thee  ! 

In  the  ear  is  the  word,  and  without  it  is  the  pearl.      Let  it  as  being  warned  by  thee, 

'  Cephas  ;  i.e.,  Rock. 

"^  I.e.  with  the  mysteries  typified  in  the  pearl,  women  are  clothed  with  light  at  Baptism. 

»  Job.  xxviii.  19  (Pesh.).  *  Acts  viii.  27.  ^  jgj-  xiii.  23  ;  Is.  i.  18. 

8  Ps.  Ixviii.  31.  ''  I  Kings  x.  i. 

^  Why  St.  E.  contemplates  the  queen  as  a  sheep  appears  from  his  remarks  on  the  place.  The  following 
are  a  part  of  them  :  "  It  was  not  the  fame  of  Solomon  only,  but  also  the  Name  of  the  Lord,  which  called  to 
this  queen,  who  sought  to  know  the  God  of  Solomon,  who  set  out  upon  a  dangerous  long  journey,  and 
brought  presents  fit  for  a  king  ....  Our  Lord  also  extolled  this  queen  in  the  Gospel,  and  praised  her  zealous- 
ness,  when  He  rebuked  the  sluggishness  of  the  Jews." 

*  This  was  a  tradition  of  the  Jews,  a  tradition  based  in  part  on  Canticles  i.  5. 


296  EPHRAIM  SYRUS. 


by  thee  get  wisdom,  and  be  warned  by  the  word  of  truth.  Be  thou  its  mirror  :  the 
beauty  of  the  Word  in  thine  own  beauty  shall  it  see  :  in  thee  it  shall  learn  how  precious 
is  the  Word  on  High  !  The  ear  is  the  leaf:  the  flesh  is  the  tree,  and  thou  in  the  midst 
of  it  are  a  fruit  of  light,  and  to  the  womb  that  brings  forth  Light,  thou  art  a  type  that 
points. 

Thee  He  used  as  a  parable  of  that  kingdom,  O  pearl  !  as  He  did  the  virgins  that 
entered  into  it,  five  in  number,  clothed  with  the  light  of  their  lamps  !  To  thee  are 
those  bright  ones  like,  thou  that  art  clad  in  light  ! 

5.  Who  would  give  a  pearl  to  the  daughter  of  the  poor?  For  when  it  hangs  on  her, 
it  becomes  her  not.  Gain  without  price  that  faith,  all  of  which  becomes  all  the  limbs 
of  men.     But  for  no  gold  would  a  lady  exchange  her  pearl. 

It  were  a  great  disgrace  if  thou  shouldst  throw  thy  pearl  away  into  the  mire  for 
nought ! 

In  the  pearl  of  time  let  us  behold  that  of  eternity  ;  for  it  is  in  the  purse,  or  in  the 
seal,  or  in  the  treasury.  Within  the  gate  there  are  other  gates  with  their  locks  and 
keys.     Thy  pearl  hath  the  High  One  sealed  up  as  taking  account  of  all. 


HYMN  IV. 

1.  The  thief  gained  the  faith  which  gained  him,*  and  brought  him  up  and  placed  him 
in  paradise.  He  saw  in  the  Cross  a  tree  of  life  ;  that  was  the  fruit,  he  was  the  eater  in 
Adam's  stead. 

The  fool,  who  goes  astray,  grazes  the  faith,  as  it  were  an  eye,*  by  all  manner  of 
questions.  The  probing  of  the  finger  blinds  the  eye,  and  much  more  doth  that  prying 
blind  the  faith. 

For  even  the  diver  pries  not  into  his  pearl.  In  it  do  all  merchants  rejoice  without 
prying  into  whence  it  came  ;  even  the  king  who  is  crowned  therewith  does  not  ex- 
plore it. 

2.  Because  Balaam  was  foolish,  a  foolish  beast  in  the  ass  spoke  with  him,  because 
he  despised  God  Who  spoke  with  him.  Thee  too  let  the  pearl  reprove  in  the  ass's 
stead. 

The  people  that  had  a  heart  of  stone,  by  a  Stone  He  set  at  nought,'  for  lo,  a  stone 
hears  words.  Witness  its  work  that  has  reproved  them  ;  and  you,  ye  deaf  ones,  let  the 
pearl  reprove  to-day. 

With  the  swallow  *  and  the  crow  did  He  put  men  to  shame  ;  with  the  ox,  yea  with 
the  ass,^  did  He  put  them  to  shame  ;  let  the  pearl  reprove  now,  O  ye  birds  and  things 
on  earth  and  things  below. 

3.  Not  as  the  moon  does  thy  light  fill  or  wane ;  the  Sun  whose  light  is  greater  than 
all,  lo  !  of  Him  it  is  that  a  type  is  shadowed  out  in  thy  little  compass.  O  type  of  the 
Son,  one  spark  of  Whom  is  greater  than  the  sun  ! — 

The  pearl  itself  is  full,  for  its  light  is  full ;  neither  is  there  any  cunning  worker  who 
can  steal  from  it ;  for  its  wall  is  its  own  beauty,  yea,  its  guard  also  !  It  lacks  not,  since 
it  is  entirely  perfect. 

And  if  a  man  would  break  thee  to  take  a  part  from  thee,  thou  art  like  the  faith 
which  with  the  heretics  perishes,  seeing  they  have  broken  it  in  pieces  and  spoiled  it : 
for  is  it  any  better  than  this  to  have  the  faith  scrutinised.? 

The  faith  is  an  entire  nature  that  may  not  be  corrupted.     The  spoiler  gets  himself 

1  Luke  x.xii.  42.  2  Zech.  ii.  8.  3  Matt.  xxi.  42.  *  Jen  viii.  7.  s  ig.  j.  3. 


THE  PEARL,  SEVEN  HYMNS  ON  THE  FAITH.  297 

mischief  by  it :  the  heretic  brings  ruin  on  himself  thereby.  He  that  chases  the  light 
from  his  pupils  blinds  himself. 

Fire  and  air  are  divided  when  sundered.  Light  alone,  of  all  creatures,  as  its 
Creator,  is  not  divided ;  it  is  not  barren,  for  that  it  also  begets  without  losing  there- 
by. 

4.  And  if  a  man  thinks  that  thou  art  framed  [by  art]  he  errs  greatly  ;  thy  nature 
proclaims  that  thou,  as  all  stones,  art  not  the  framing  of  art ;  and  so  thou  art  a  type  of 
the  Generation  which  no  making  framed. 

Thy  stone  flees  from  a  comparison  with  the  Stone  [which  is]  the  Son.  For  thy 
own  generation  is  from  the  midst  of  the  deep,  that  of  the  Son  of  thy  Creator  is  from 
the  highest  height ;   He  is  not  like  thee,  in  that  He  is  like  His  Father. 

And  as  they  tell,  two  wombs  bare  thee  also.  Thou  earnest  down  from  on  high  a 
fluid  nature  ;  thou  camest  up  from  the  sea  a  solid  body.  By  means  of  thy  second 
birth  thou  didst  show  thy  loveliness  to  the  children  of  men. 

Hands  fixed  thee,  when  thou  wast  embodied,  into  thy  receptacles  ;  for  thou  art  in 
the  crown  as  upon  a  cross,  and  in  a  coronet  as  in  a  victory ;  thou  art  upon  the  ears,  as 
if  to  fill  up  what  was  lacking;  thou  extendest  over  all. 


HYMN  V. 

1.  O  gift  that  camest  up  without  price'  with  the  diver  !  Thou  laidest  hold  upon 
this  visible  light,  that  without  price  rises  for  the  children  of  men  :  a  parable  of  the 
hidden  One  that  without  price  gives  the  hidden  Dayspring  ! 

And  the  painter  too  paints  a  likeness  of  thee  with  colours.  Yet  by  thee  is  faith 
painted  in  types  and  emblems  for  colours,  and  in  the  place  of  the  image  by  thee  and  thy 
colours  is  thy  Creator  painted. 

O  thou  frankincense  without  smell,  who  breathest  types  from  out  of  thee  !  thou  art 
not  to  be  eaten,  yet  thou  givest  a  sweet  smell  unto  them  that  hear  thee  !  thou  art  not  to 
be  drunk,  yet  by  thy  story,  a  fountain  of  types  art  thou  made  unto  the  ears  ! 

2.  It  is  thou  which  art  great  in  thy  littleness,  O  pearl !  Small  is  thy  measure  and 
little  thy  compass  with  thy  weight ;  but  great  is  thy  glory  :  to  that  crown  alone  in 
which  thou  art  placed,  there  is  none  like. 

And  who  hath  not  perceived  of  thy  littleness,  how  great  it  is  ;  if  one  despises  thee 
and  throws  thee  away,  he  would  blame  himself  for  his  clownishness,  for  when  he  saw 
thee  in  a  king's  crown  he  would  be  attracted  to  thee. 

3.  Men  stripped  their  clothes  off  and  dived  and  drew  thee  out,  pearl !  It  was  not 
kings  that  put  thee  before  men,  but  those  naked  ones  who  were  a  type  of  the  poor  and 
the  fishers  and  the  Galileans. 

For  clothed  bodies  were  not  able  to  come  to  thee  ;  they  came  that  were  stript  as 
children  ;  they  plunged  their  bodies  and  came  down  to  thee  ;  and  thou  didst  much  desire 
them,  and  thou  didst  aid  them  who  thus  loved  thee. 

Glad  tidings  did  they  give  for  thee  :  their  tongues  before  their  bosoms  did  the  poor 
[fishers]  open,  and  produced  and  showed  the  new  riches  among  the  merchants  :  upon 
the  wrists  of  men  they  put  thee  as  a  medicine  of  life. 

4.  The  naked  ones  in  a  type  saw  thy  rising  again  by  the  sea-shore  ;  and  by  the  side 
of  the  lake  they,  the  Apostles'  of  a  truth,  saw  the  rising  again  of  the  Son  of  thy  Creator. 
By  thee  and  by  thy  Lord  the  sea  and  the  lake  were  beautified. 

'  Is  Iv.  I.  2  The  same  word  in  Syriac  means  naked  and  Apostle. 


298  EPHRAIM  SYRUS. 


The  diver  came  up  from  the  sea  and  put  on  his  clothing ;  and  from  the  lake  too 
Simon  Peter  came  up  swimming  and  put  on  his  coat ; '  clad  as  with  coats,  with  the  love 
of  both  of  you,  were  these  two. 

5.  And  since  I  have  wandered  in  thee,  pearl,  I  will  gather  up  my  mind,  and  by 
having  contemplated  thee,  would  become  like  thee,  in  that  thou  art  all  gathered  up 
into  thyself ;  and  as  thou  in  all  times  art  one,  one  let  me  become  by  thee  ! 

Pearls  have  I  gathered  together  that  I  might  make  a  crown  for  the  Son  in  the  place 
of  stains  which  are  in  my  members.  Receive  my  offering,  not  that  Thou  art  short- 
coming ;  it  is  because  of  mine  own  shortcoming  that  I  have  offered  it  to  Thee.  Whiten 
my  stains  ! 

This  crown  is  all  spiritual  pearls,  which  instead  of  gold  are  set  in  love,  and  instead 
of  ouches  in  faith ;  and  instead  of  hands,  let  praise  offer  it  up  to  the  Highest  ! 

HYMN  VI. 

1.  Would  that  the  memory  of  the  fathers  would  exhale  from  the  tombs  ;  who  were 
very  simple  as  being  wise,  and  reverend  as  believing.  They  without  cavilling  searched 
for,  and  came  to  the  right  path. 

He  gave  the  law  ;  the  mountains  melted  away  ;  fools  broke  through  it.  By  unclean 
ravens  He  fed  Elijah  at  the  desert  stream  ;  and  moreover  gave  from  the  skeleton  honey 
unto  Samson.      They  judged  not,  nor  inquired  why  it  was  unclean,  why  clean. 

2.  And  when  He  made  void  the  sabbaths,  the  feeble  Gentiles  were  clothed  with 
health.  Samson  took  the  daughter  of  the  aliens,  and  there  was  no  disputing  among  the 
righteous  ;  the  prophet  also  took  a  harlot,  and  the  just  held   their  peace. 

He  blamed  the  righteous,^  and  He  held  up  and  lifted  up  [to  view]  their  delinquencies  : 
He  pitied  sinners, '  and  restored  them  without  cost  :  and  made  low  the  mountains  of 
their  sins  :*  He  proved  that  God  is  not  to  be  arraigned  by  men,  and  as  Lord  of  Truth, 
that  His  servants  were  His  shadow  ;  and  whatsoever  way  His  will  looked,  they  directed 
also  their  own  wills  ;  and  because  Light  was  in  Him,^  their  shadows  were  enlightened. 

3.  How  strangely  perplexed  are  all  the  heretics  by  simple  things  I  For  when  He 
plainly  foreshadowed  this  New  Testament  by  that  of  the  Prophets,  those  pitiable  men 
rose,  as  though  from  sleep,  and  shouted  out  and  made  a  disturbance.  And  the  Way, 
wherein  the  righteous  held  straight  on,  and  by  their  truths  had  gone  forth  therein,  that 
[Way]  have  these  broken  "  up,  because  they  were  besotted  :  this  they  left  and  went 
out  of;  because  they  pried,  an  evil  searching,  [yea,]  an  evil  babbling  led  them  astray. 

They  saw  the  ray  :  they  made  it  darkness,  that  they  might  grope  therein  :  they  saw 
the  jewel,  even  the  faith  :  while  they  pried  into  it,  it  fell  and  was  lost.  Of  the  pearl 
they  made  a  stone,  that  they  might  stumble  upon  it. 

4.  O  Gift,  which  fools  have  made  a  poison  !  The  People  were  for  separating  Thy  beau- 
teous root  from  Thy  fountain,  though  they  separated  it  not  :  [false]  teachings  estranged 
Thy  beauty  also  from  the  stock  thereof. 

By  Thee  did  they  get  themselves  estranged,  who  wished  to  estrange  Thee.  By  Thee 
the  tribes  were  cut  off  and  scattered  abroad  from  out  of  Sion,  and  also  the  [false]- 
teachings  of  the  seceders. 

Bring  Thyself  within  the  compass  of  our  littleness,  O  Thou  Gift  of  ours.  For  if 
love  cannot  find  Thee  out  on  all  sides,  it  cannot  be  still  and  at  rest.  Make  Thyself 
small.  Thou  Who  art  too  great  for  all.  Who  comest  unto  all ! 

'  John  xxi.  7.  2  Hos.  i  2.  ^  Matt,  ix,  13.  ''  Luke  xviii.  9.  ^  Cant._  ii.  17. 

8  'Or,  pierced — perhaps  a  word  of  intentionally  uncertain  meaning,  so  as  to  suit  with  "  the  way  "  in  either 
sense  of  it. 


THE  PEARL,  SEVEN  HYMNS  ON  THE  FAITH.  299 

5.  By  this  would  those  who  wrangle  against  our  Pearl  be  reproved  ;  because  instead 
of  love,  strife  has  come  in  and  dared  to  essay  to  unveil  thy  beauty.  It  was  not  graven, 
since  it  is  a  progeny  which  cannot  be  interpreted. 

Thou  didst  show  thy  beauty  among  the  abjects  to  show  whereto  thou  art  like,  thou 
Pearl  that  art  all  faces.  The  beholders  were  astonied  and  perplexed  at  thee.  The 
separatists  separated  thee  in  two,  and  were  separated  in  two  by  thee,  thou  that  art  of 
one  substance  throughout. 

They  saw  not  thy  beauty,  because  there  was  not  in  them  the  eye  of  truth.  For  the 
veil  of  prophecy,  full  as  it  was  of  the  mysteries  ;  to  them  was  a  covering  of  thy 
glistering  faces  :  they  thought  that  thou  wast  other  [than  thou  art],  O  thou  mirror  of 
ours  !   and  therefore  these  blind  schismatics  defiled  thy  fair  beauty. 

6.  Since  they  have  extolled  thee  too  much,  or  have  lowered  thee  too  much,  bring 
them  to  thfe  even  level.  Come  down,  descend  a  little  from  that  height  of  infidelity  and 
heathendom  ;  and  come  up  from  the  depth  of  Judaism,  though  thou  art  in  the  Heaven. 

Let  our  Lord  be  set  between  God  and* men  !  '  Let  the  Prophets  be  as  it  were  His 
heralds  !  Let  the  Just  One,  as  being  His  Father,  rejoice  !  that  Word  it  is  which  conquered 
both  Jews  and  Heathens  ! 

7.  Come,  Thou  Gift  of  Holy  Church,  stay,  rest  in  the  midst  of  Her  !  The  circumcised 
have  troubled  Thee,  in  that  they  are  vain  babblers,  and  so  have  the  [false]  doctrines  in 
that  they  are  contentious.  Blessed  be  He  that  gave  Thee  a  goodly  company  which 
bears  Thee  about ! 

In  the  covenant  of  Moses  is  Thy  brightness  shadowed  forth  :  in  the  new  covenant 
Thou  dartest  it  forth  :  from  those  first  Thy  light  shineth  even  unto  those  last.  Blessed 
be  He  that  gave  us  Thy  gleam  as  well  as  Thy  bright  rays. 

HYMN  VII. 

1.  As  in  a  race  saw  I  the  disputers,  the  children  of  strife,  [trying]  to  taste  fire,  to  see 
the  air,  to  handle  the  light :  they  were  troubled  at  the  gleaming,  and  struggled  to  make 
divisions. 

The  Son,  Who  is  too  subtle  for  the  mind,  did  they  seek  to  feel :  and  the  Holy  Ghost 
Who  cannot  be  explored,  they  thought  to  explore  with  their  questionings.  The  Father, 
Who  never  at  any  time  was  searched  out,  have  they  explained  and  disputed  of. 

The  sound  form  of  our  faith  is  from  Abraham,  and  our  repentance  is  from  Nineveh 
and  the  house  of  Rahab/  and  ours  are  the  expectations  of  the  Prophets,'  ours  of  the 
Apostles. 

2.  And  envy  is  from  Satan  :  the  evil  usage  of  the  evil  calf  is  from  the  Egyptians.* 
The  hateful  sight  of  the  hateful  image  of  four  faces  is  from  the  Hittites.  ^  Accursed 
disputation,  that  hidden  moth,  is  from  the  Greeks. 

The  bitter  [enemy]  read  and  saw  orthodox  teachings,  and  subverted  them  ;  he  saw 
hateful  things,  and  sowed  them  ;  and  he  saw  hope,  and  he  turned  it  upside  down  and 
cut  it  off.  The  disputation  that  he  planted,  lo  !  it  has  yielded  a  fruit  bitter  to  the 
tooth. 

3.  Satan  saw  that  the  Truth  strangled  him,  and  united  himself  to  the  tares,   and 


'  I  Tim.  ii.  5. 

2  On  Josh.  ii.  9,  For  I  know  that  God  hath  delivered  unto  you  the  land,  etc.,  St.  E.  makes  Rahab  say,  '"  This 
forty  years  is  this  land  yours  ;  and  now  it  is  that  we  might  repent,  that  we  have  continued  in  it  up  to  this  day." 

3  Gen.  XV.  6. 

*  The  calf  might  be  at  once  intended  for  a  symbol  of  God,  and  also  a  copy  from  the  worship  of  Apis 
5  Elsewhere  (  0pp.  Syr.  II.  384)  St.  E.  calls  the  Teraphim  of  Micah  (Judges  xviii.  2,  14)  "  the  idol  lanth  four 
faus." 


300  EPHRAIM  SYRUS. 


secreted  his  frauds,  and  spread  his  snares  for  the  faith,  and  cast  upon  the  priests  the 
darts  of  the  love  of  pre-eminence. 

They  made  contests  for  the  throne,  to  see  which  should  first  obtain  it.  There  was 
that  meditated  in  secret  and  kept  it  close  :  there  was  that  openly  combated  for  it :  and 
there  was  that  with  a  bribe  crept  up  to  it  :  and  there  was  that  with  fraud  dealt  wisely 
to  obtain  it. 

The  paths  differed,  the  scope  was  one,  and  they  were  alike.  Him  that  was  young, 
and  could  not  even  think  of  it,  because  it  was  not  time  for  him  ;  and  him  that  was 
hoary  and  shaped  out  dreams  for  time  beyond  ;  all  of  them  by  his  craftiness  did  the 
wicked  one  persuade  and  subdue.  Old  men,  youths,  and  even  striplings,  aim  at 
rank  ! 

4.  His  former  books  did  Satan  put  aside,  and  put  on  others  :  the  People  who  was 
grown  old  had  the  moth  and  the  worm  devoured  and  eaten  and  left  and  deserted  :  the 
moth  came  into  the  new  garment  of  the  new  peoples  : 

He  saw  the  crucifiers  who  were  rejected 'and  cast  forth  as  strangers  :  he  made  of 
those  of  the  household,  pryers  ;  and  of  worshippers,  they  became  disputants.  From 
that  garment  the  moth  gendered  and  wound  it  up  and  deposited  it. 

The  worm  gendered  in  the  storehouse  of  wheat,  and  sat  and  looked  on  :  and  lo  ! 
the  pure  wheat  was  mildewed,  and  devoured  were  the  garments  of  glory  !  He  made  a 
mockery  of  us,  and  we  of  ourselves,  since  we  were  besotted  ! 

He  showed  tares,  and  the  bramble  shot  up  in  the  pure  vineyard  !  He  infected  the 
flock,  and  the  leprosy  broke  out,  and  the  sheep  became  hired  servants  of  his  !  He 
began  in  the  People,  and  came  unto  the  Gentiles,  that  he  might  finish. 

5.  Instead  of  the  reed  which  the  former  people  made  the  Son  hold,  others  have 
dared  with  their  reed'  to  write  in  their  tracts  that  He  is  only  a  Son  of  man.  Reed  for 
reed  does  the  wicked  one  exchange  against  our  Redeemer,  and  instead  of  the  coat  of 
many  colours,*  wherewith  they  clothed  Him,  titles  has  he  dyed  craftily.  With  diversity 
of  names  he  clothed  Him  ;  either  that  of  a  creature  or  of  a  thing  made,  when  He  was 
the  Maker. 

And  as  he  plaited  for  Him  by  silent  men  speechless  thorns  that  cry  out,  thorns  from 
the  mind  has  he  plaited  [now]  by  the  voice,  as  hymns;  and  concealed  the  spikes  amid 
melodies  that  they  might  not  be  perceived.'* 

6.  When  Satan  saw  that  he  was  detected  in  his  former  [frauds];  that  the  spitting 
was  discovered,  and  vinegar,  and  thorns,  nails  and  wood,  garments  and  reed  and  spear, 
which  smote  him,  and  were  hated  and  openly  known  ;  he  changed  his  frauds. 

Instead  of  the  blow  with  the  hand,  by  which  our  Lord  was  overcome,  he  brought 
in  distractions ;  and  instead  of  the  spitting,  cavilling  entered  in  ;  and  instead  of 
garments,  secret  divisions  ;  and  instead  of  the  reed,  came  in  strife  to  smite  us  on  the 
face. 

Haughtiness  called  for  rage  its  sister,  and  there  answered  and  came  envy,  and 
wrath,  and  pride,  and  fraud.  They  have  taken  counsel  against  our  Redeemer  as  on 
that  day  when  they  took  counsels  at  His  Passion. 

And  instead  of  the  cross,  a  hidden  wood  hath  strife  become ;  and  instead  of  the 
nails,  questionings  have  come  in  ;  and  instead  of  hell,  apostasy  :  the  pattern  of  both 
Satan  would  renew  again. 

Instead  of  the  sponge  which  was  cankered  with  vinegar  and  wormwood,   he  gave 

'  Reeds  are  used  all  over  the  East  to  write  with, 

2  St.  E.  assumes  that  the  type  of  Joseph  was  fulfilled  in  Christ  to  the  letter. 

3  This  alludes  probably  to  Bardesanes,  the  existence  of  whose  rhythmical  compositions  induced  St.  E 
to  try  and  counteract  them  by  orthodox  ones  of  the  same  kind. 


THE  PEARL,  SEVEN  HYMNS  ON  THE  FAITH.  301 

prying,  the  whole  of  which  is  cankered  with  death.  The  gall  which  they  gave  Him  did 
our  Lord  put  away  from  Him  ;  the  subtle  questioning,  which  the  rebellious  one  hath 
given,  to  fools  is  sweet. 

7,  And  at  that  time  there  were  judges  against  them,'  lo,  the  judges  are,  as  it  were, 
against  us,  and  instead  of  a  handwriting  are  their  commands.  Priests  that  consecrate 
crowns,  set  snares  for  kings. 

Listead  of  the  priesthood  praying  for  royalty  that  wars  may  cease  from  among  men, 
they  teach  wars  of  overthrow,  which  set  kings  to  combat  with  those  round  about. 

0  Lord,  make  the  priests  and  kings  peaceful ;  that  in  one  Church  priests  may  pray 
for  their  kings,  and  kings  spare  those  round  about  them  ;  and  may  the  peace  which  is 
within  Thee  become  ours.  Lord,  Thou  that  art  within  and  without  all  things  !  ^ 

1  Luke  xxiii.  14, 15.  2  /,g_  Omnipresent  in  space,  but  not  limited  by  space. 


THREE  HOMILIES. 

(Translated  by  Rev,  A.  Edward  Johnston,  B.D.) 

I.  ON  OUR  LORD. 
II.  ON  ADMONITION  AND  REPENTANCE. 
III.  ON  THE  SINFUL  WOMAN. 


THREE  HOMILIES. 


ON  OUR  LORD. 

I.  Grace  has  drawn  nigh  to  mouths,  once 
blasphemous,  and  has  made  them  harps  ; 
sounding  praise. 

Therefore  let  all  mouths  render  praise  to 
Him  Who  has  removed  from  them  blasphe- 
mous speech.  Glory  to  Thee  Who  didst 
depart  from  one  dwelling  to  take  up  thy 
abode  in  another  !  that  He  might  come  and 
make  us  a  dwelling-place  for  His  Sender,  the 
only-begotten  departed  from  [being]  with 
Deity  and  took  up  His  abode  in  the  Virgin  ; 
that  by  a  common  manner  of  birth,  though 
only-begotten.  He  might  become  the  brother 
of  many.  And  He  departed  from  Sheol  and 
took  up  His  abode  in  the  Kingdom  ;  that 
He  might  seek  out  a  path  from  Sheol  which 
oppresses  all,  to  the  Kingdom  which  requites 
all.  For  our  Lord  gave  His  resurrection 
as  a  pledge  to  mortals,  that  He  would 
remove  them  from  Sheol,  which  receives  the 
departed  without  distinction,  to  the  Kingdom 
which  admits  the  invited  with  distinction  ; 
so  that,  from  [the  plan]  which  makes  equal 
the  bodies  of  all  men  within  it,  we  may 
come  to  [the  plan]  which  distinguishes  the 
works  of  all  men  within  it.  This  is  He  Who 
descended  to  Sheol  and  ascended,  that  from 
[the  place]  which  corrupts  its  sojourners,  He 
might  bring  us  to  the  place  which  nourishes 
with  its  blessings  its  dwellers  ;  even  those 
dwellers  who,  with  the  possessions,  the 
fruits,  and  the  flowers,  of  this  world,  that 
pass  away,  have  crowned  and  adorned  for 
themselves  there,  tabernacles  that  pass  not 
away.  That  Firstborn  Who  was  begotten 
according  to  His  nature,  was  born  in  another 
jirth  that  was  external  to  His  nature  ;  that 
A^e  might  know  that  after  our  natural  birth 
A^e  must  have  another  birth  which  is  outside 

VOL.  XIII. — 2  0 


our.  nature.  For  He,  since  He  was  spiritual, 
until  He  came  to  the  corporeal  birth,  could 
not  be  corporeal ;  in  like  manner  also  the 
corporeal,  unless  they  are  born  in  another 
birth,  cannot  be  spiritual.  But  the  Son 
Whose  generation  is  unsearchable,  was  born 
in  another  generation  that  may  be  searched 
out  ;  that  by  the  one  we  might  learn  that 
His  Majesty  is  without  limit,  and  by  the 
other  might-  be  taught  that  His  grace  is 
without  measure.  For  great  is  His  Majesty 
without  measure.  Whose  first  generation 
cannot  be  imagined  in  any  of  our  thoughts. 
And  His  grace  is  abundant  without  limit, 
Whose  second  birth  is  proclaimed  by  all 
mouths. 

2.  This  is  He  Who  was  begotten  from  the 
Godhead  according  to  His  nature,  and  from 
manhood  not  after  His  nature,  and  from 
baptism  not  after  His  custom  ;  that  we 
might  be  begotten  from  manhood  according 
to  our  nature,  and  from  Godhead  not  after 
our  nature,  and  by  the  Spirit  not  after  our 
custom.  He  then  was  begotten  from  the 
Godhead,  He  that  came  to  a  second  birth  ; 
in  order  to  bring  us  to  the  birth  that  is  dis- 
coursed of,  even  His  generation  from  the 
Father  : — not  that  it  should  be  searched  out, 
but  that  it  should  be  believed  ; — and  His 
birth  from  the  woman,  not  that  it  should  be 
despised,  but  that  it  should  be  exalted. 
Now  His  death  on  the  cross  witnesses  to 
His  birth  from  the  woman.  For  He  that 
died  was  also  born.  And  the  Annunciation 
of  Gabriel  declares  His  generation  by  the 
Father,  namely  [the  power  of  the  Highest 
shall  overshadow  thee].*  If  then  it  was  the 
power  of  the  Highest,  it  is  plain  that  it  was 
not  the  seed  of  mortal  man.     So  then   His 


'  Luke  I  35. 


305 


3o6 


EPHRAIM  SYRUS. 


conception  in  the  womb  is  bound  up  with 
His  death  on  the  cross  ;  and  His  first  gene- 
ration is  bound  up  with  the  declaration  of 
the  Angel ;  in  order  that  whoso  denies  His 
birth  may  be  confuted  by  His  crucifixion, 
and  whoso  supposes  that  His  beginning  was 
from  Mary,  may  be  admonished  that  His 
Godhead  is  before  all ;  so  that  whoever  has 
concluded  His  beginning  to  be  corporeal, 
[may  be  proved  to  err  hereby  that  His  issuing 
forth  from  the  Father  is  narrated].  The 
Father  begat  Him,  and  through  Him  created 
the  creatures.  Flesh  bare  Him  and  through 
Him  slew  lusts.  Baptism  brought  him  forth, 
that  through  Him  it  might  wash  away  stains. 
Sheol  brought  Him  forth,  that  through  Him 
its  treasures  might  be  emptied  out.  He 
came  to  us  from  beside  His  Father  by  the 
way  of  them  that  are  born  :  and  by  the 
way  of  them  that  die,  He  went  forth  to 
go  to  His  Father ;  so  that  by  His  com- 
ing through  birth.  His  advent  might  be 
seen  ;  and  by  His  returning  through  re- 
surrection, His  departure  might  be  con- 
firmed. 

3.  But  our  Lord  was  trampled  on  by 
Death  ;  and  in  His  turn  trod  out  a  way  over 
Death.  This  is  He  Who  made  Himself 
subject  to  and  endured  death  of  His  own 
will,  that  He  might  cast  down  death  against 
his  will.  For  our  Lord  bare  His  cross  and 
went  forth  according  to  the  will  of  Death  : 
but  He  cried  upon  the  cross  '  and  brought 
forth  the  dead  from  within  Sheol  against  the 
will  of  Death.  For  in  that  very  thing  by 
which  Death  had  slain  Him  [i.e.,  the  body], 
in  that  as  armour  He  bore  off  the  victory 
over  Death.  But  the  Godhead  concealed 
itself  in  the  manhood  and  fought  against 
Death.  Death  slew  and  was  slain.  Death 
slew  the  natural  life  ;  and  the  supernatural 
life  slew  Him.  And  because  Death  was  not 
able  to  devour  Him  without  the  body,  nor 
Sheol  to  swallow  Him  up  without  the  flesh, 
He  came  unto  the  Virgin,  that  from  thence 
He  might  obtain  that  which  should  bear 
Him  to  Sheol ;  as  from  beside  the  ass  they 


'  St.  jNIatt.  xxvii.  50-52. 


brought  for  Him  the  colt  whereon  He 
entered  Jerusalem,  and  proclaimed  concern- 
ing her  overthrow  and  the  destruction  of  her 
children.  With  the  body  then  that  [was] 
from  the  Virgin,  He  entered  Sheol  and 
plundered  its  storehouses  and  emptied  its 
treasures.  He  came  then  to  Eve  the  IMother 
of  all  living.  This  is  the  vine  whose  fence 
Death  laid  open  by  her  own  hands,  and 
caused  her  to  taste  of  his  fruits.  So  Eve 
the  iNIother  of  all  living  became  the  well- 
spring  of  death  to  all  living.  But  ]Mary 
budded  forth,  a  new  shoot  from  Eve  the 
ancient  vine ;  and  new  life  dwelt  in  her, 
that  when  Death  should  come  confidently 
after  his  custom  to  feed  upon  mortal  fruits, 
the  life  that  is  slayer  of  death  might  be 
stored  up  [therein]  against  him  ;  that  when 
Death  should  have  swallowed  [the  fruits] 
without  fear,  he  might  vomit  them  forth  and 
with  them  many.  For  [He  Who  is]  the 
Medicine  of  life  flew  down  from  heaven,  and 
was  mingled  in  the  body,  the  mortal  fruit. 
Aud  when  Death  came  to  feed  after  his 
custom,  the  Life  in  His  turn  swallowed  up 
Deatii.  This  is  the  food  that  hungered  to 
eat  its  eater.  So  then,  by  one  fruit  which 
Death  swallowed  hungrily,  he  vomited  up 
many  lives  which  he  had  swallowed  greed- 
ily. The  hunger  then  which  hurried  him 
against  one,  emptied  out  his  greed  which 
had  hurried  him  against  many.  Thus  Death 
was  diligent  to  swallow  one,  but  was  in 
haste  to  set  many  free.  For  while  One  was 
dying  on  the  cross,  many  that  were  buried 
from  within  Sheol  were  coming  forth  at  His 
cry.^  This  is  the  fruit  that  cleft  asunder 
Death  who  had  swallowed  it,  and  brought 
out  from  within  it  the  Life  in  quest  of  which 
it  was  sent.  For  Sheol  hid  away  all  that 
she  had  devoured.  But  through  One  that 
was  not  devoured,  all  that  she  had  devoured 
were  restored  from  within  her.  He,  whose 
stomach  is  disordered,  vomits  forth  both 
that  which  is  sweet  to  him  and  that  which 
is  not  sweet.  So  the  stomach  of  Death  was 
disordered,  and  as  he   was   vomiting  forth 

2  St.  Matt,  xxvii.  50-53. 


THREE  HOMILIES. 


307 


the  medicine  of  life  which  had  sickened  it, 
he  vomited  forth  along  with  it  also  those 
lives  that  had  been  swallowed  by  him  with 
pleasure. 

4.  This  is  the  Son  of  the  carpenter,  Who 
skilfully  made  His  cross  a  bridge  over  Sheol 
that  swallows  up  all,  and  brought  over  man- 
kind into  the  dwelling  of  life.  And  because 
it  was  through  the  tree  that  mankind  had 
fallen  into  Sheol,  so  upon  the  tree  they 
passed  over  into  the  dwelling  of  life.  Through 
the  tree  then  wherein  bitterness  was  tasted, 
through  it  also  sweetness  was  tasted  ;  that 
we  might  learn  of  Him  that  amongst  the 
creatures  nothing  resists  Him.  Glory  be  to 
Thee,  Who  didst  lay  Thy  cross  as  a  bridge 
over  death,  that  souls  might  pass  Over  upon 
it  from  the  dwelling  of  the  dead  to  the  dwell- 
ing of  life  ! 

5.  The  Gentiles  praise  Thee  that  Thy 
Word  has  become  a  mirror  before  them,  that 
in  it  they  might  see  death,  secretly  swallow- 
ing up  their  lives.  But  graven  images  were 
being  adorned  by  their  artificers  ;  and  by 
their  adornments  were  disfiguring  their 
adorners.  But  Thou  didst  draw  them  to 
Thy  cross ;  and  while  the  beauties  of  the 
body  were  disfigured  upon  it,  the  beauties 
of  the  mind  shone  forth  upon  it.  Then, 
as  for  the  Gentiles  who  used  to  go  after 
gods  which  were  no  gods.  He  Who  was 
God  went  after  them,  and  by  His  words,  as 
by  a  bridle,  turned  them  from  many  gods 
to  the  One.  This  is  that  Mighty  One, 
Whose  preaching  became  a  bridle  in  the 
jaws  of  the  Gentiles,  and  led  them  away 
from  idols  to  Him  that  sent  Him.  But  the 
dead  idols,  with  their  closed  mouths,  used 
to  feed  on  the  life  of  their  worshippers.  On 
this  account  Thou  didst  mingle  in  their  flesh 
that  blood  of  Thine,  by  which  death  was 
enfeebled  and  laid  low  ;  that  the  mouths  of 
their  devourers  might  be  driven  away  from 
their  lives.  Also  because  Israel  slew  Thee 
and  was  defiledby  Thy  blood,  that  idolatry, 
that  had  been  engrafted  upon  him  was 
driven  away  from  him  on  account  of  Thy 
blood.  For  he  was  weaned  from  that 
heathenism   through   Thy   blood ;    because 


that   from   it,    he   had   never   before    been 
weaned, 

6.  But  Israel  crucified  our  Lord,  on  the 
plea  that  verily  He  was  seducing  us  from  the 
One  God.  But  they  themselves  used  con- 
stantly to  wander  away  from  the  One  God 
through  their  many  idols.  While  then  they 
imagine  they  crucify  Him  Who  seduces  them 
from  the  One  God,  they  are  found  to  be  led 
away  by  Him  from  all  idols  to  the  One  God  ; 
to  the  end  that  because  they  did  not  volun- 
tarily learn  of  Him  that  He  is  God,  they 
might  by  compulsion  learn  of  Him  that  He 
is  God  ;  when  the  good  which  had  accrued 
to  them  through  Him  should  accuse  them 
concerning  the  evil  which  their  hands  had 
done.  Thus  even  though  the  tongue  of  the 
oppressors  denied,  yet  the  help  with  which 
they  were  helped  convicted  them.  For 
grace  loaded  them  beyond  their  power,  so 
that  they  should  be  ashamed,  while  laden 
with  Thy  blessings,  to  deny  Thy  person. 
And  also  Thou  didst  have  mercy  on  those, 
whose  lives  had  been  made  food  for  dead 
idols.  For  the  one  calf  which  they  made 
in  the  desert,'  pastured  on  their  lives  as  on 
grass  in  the  desert.  For  that  idolatry  which 
they  had  stolen  and  brought  out  in  their 
hearts  from  Egypt,  when  it  was  made  mani- 
fest, slew  openly  those  in  whom  it  was 
dwelling  secretly.  For  it  was  like  fire  con- 
cealed in  wood,  which  when  it  is  gendered 
from  within  it,  burns  it.  For  Moses  ground 
to  powder  the  calf  and  caused  them  to  drink 
it  in  the  water  of  ordeal  ;  ^  that  by  drinking 
of  the  calf  all  those  who  were  living  for  its 
worship  might  die.  For  the  sons  of  Levi 
ran  upon  them,  those  who  ran  to  [help] 
Moses  and  girded  on  their  swords. '  For  the 
sons  of  Levi  did  not  know  whom  they 
should  slay,  because  those  that  worshipped 
were  mingled  with  those  that  worshipped 
not.  But  He,  for  Whom  it  was  easy  to  dis- 
tinguish, distinguished  those  who  were  de- 
filed from  those  who  were  not  defiled  ;  so 
that  the  innocent  might  give  thanks  that 
their   innocence    had   not   passed    [unseen 


'  Exod.  xxxii.  4. 

3  Exod.  xxxii.  26,  27,  28. 


2  Exod.  xxxii.  2q 


308 


EPHRAIM  SYRUS. 


by]  the  Just  One  ;  and  the  guilty  might 
be  convicted  that  their  offence  had  not  es- 
caped [the  eye  of]  the  Judge.  But  the 
sons  of  Levi  were  the  open  avengers.  Ac- 
cordingly Moses  set  a  mark  upon  the  of- 
fenders, that  it  might  be  easy  for  the  aven- 
gers to  avenge.  For  the  draught  of  the  calf 
entered  those  in  whom  the  love  of  the  calf 
was  dwelling,  and  displayed  in  them  a 
manifest  sign,  that  the  drawn  sword  might 
rush  upon  them.  The  congregation  there- 
fore which  had  committed  fornication  in 
[the  worship  of]  the  calf,  he  caused  to  drink 
of  the  water  of  ordeal,  that  the  mark  of 
adulteresses  might  appear  in  it.  From  hence 
was  derived  that  law  about  women,'  that 
they  should  drink  the  water  of  ordeal,  that 
by  the  mark  that  came  on  adulteresses,  the 
congregation  might  be  reminded  of  its  forni- 
cation that  was  in  the  worship  of  the  calf, 
and  be  on  its  guard  with  fear  against  another 
[fornication]  ;  and  remember  the  former 
[fornication]  with  penitence  of  soul ;  and 
that  when  they  were  judging  their  women, 
if  they  played  the  harlot  against  them,  they 
might  condemn  themselves,  who  were  play- 
ing the  harlot  against  their  God. 

7.  To  Thee  be  glory  who  by  Thy  cross  hast 
taken  away  the  heathenism  in  which  both 
circumcised  and  uncircumcised  were  caused 
to  stumble  !  To  Thee  be  praise,  the  medi- 
cine of  life.  Who  hast  converted  all  that  are 
baptised,  to  Him  Who  is  life  of  all,  and  Lord 
of  all !  The  lost  that  are  found  bless  Thee  ; 
for  by  the  finding  of  the  lost.  Thou  hast 
given  joy  to  the  angels  that  are  found  and 
were  not  lost.  The  uncircumcised  praise 
Thee,  for  in  Thy  peace  the  enmity  that  was 
between  is  swallowed  up,  for  Thou  didst  re- 
ceive in  Thy  flesh  the  outward  sign  of 
circumcision,  through  which  the  uncircum- 
cised that  were  Thine,  used  to  be  accounted 
as  not  Thine.  For  Thou  didst  make  as 
Thy  sign  the  circumcision  of  the  heart ;  by 
which  the  circumcised  were  made  known, 
that  they  were  not  Thine.  For  Thou  didst 
come  to  Thine  own  ^  and  Thine   own  re- 


'  Num.  V.  17-27 


2  John  i.  ii. 


ceived  Thee  not ;  and  by  this  they  were 
made  known  that  they  were  not  Thine. 
But  they  to  whom  Thou  didst  not  come, 
through  Thy  mercy  cry  out  after  Thee,  that 
Thou  wouldst  satisfy  them  with  the  crumbs 
which  fall  from  the  children's  table. 

8.  God  was  sent  from  the  Godhead,  to 
come  and  convict  the  graven  images  that 
they  were  no  gods.  And  when  He  took 
away  from  them  the  name  of  God  which 
decked  them  out,  then  appeared  the  blem- 
ishes of  their  persons.  And  their  blemishes 
were  these  ; — They  have  eyes  and  see  not, 
and  ears  and  hear  not.^  Thy  preaching  per- 
suaded their  many  worshippers  to  change 
their  many  gods  for  the  One.  For  in  that 
Thou  didst  take  away  the  name  of  godhead 
from  the  idols,  worship  also  along  with  the 
name  was  withdrawn  ;  that,  namely,  which 
is  bound  up  with  the  name  ;  for  worship 
also  attends  on  the  Name  of  God.  Because, 
then,  worship  also  was  rendered  to  the  Name, 
by  all  the  Gentiles,  at  the  last  the  worship- 
ful Name  shall  be  gathered  in  entirely  to  its 
Lord.  Therefore  at  the  last  worship,  also 
shall  be  gathered  in  completely  to  its  Lord, 
that  it  may  be  fulfilled  that  all  thmgs  shall 
be  subjected  to  Him.  Then,  He  in  His  turn 
shall  be  subjected  to  Him  Who  subjected  all 
things  to  Him.^  So  that  that  Name,  rising 
from  degree  to  degree,  shall  be  bound  up 
with  its  root.  For  when  all  creatures  shall 
be  bound  by  their  love  to  the  Son  through 
Whom  they  were  created,  and  the  Son  shall 
be  bound  by  the  love  of  that  Father  by 
Whom  He  was  begotten,  all  creatures  shall 
give  thanks  at  the  last  to  the  Son,  through 
Whom  they  received  all  blessings  ;  and  in 
Him  and  with  Him  they  shall  give  thanks 
also  to  His  Father,  from  Whose  treasure  He 
distributes  all  riches  to  us. 

9.  Glory  be  to  Thee  Who  didst  clothe 
Thyself  in  the  body  of  mortal  Adam,  and 
didst  make  it  a  fountain  of  life  for  all  mortals. 
Thou  art  He  that  livest,  for  Thy  slayers 
were  as  husbandmen  to  Thy  life,  for  that 
they  sowed  it  as  wheat  in  the  depth  [of  the 


3  Ps.  cxv.  5, 6. 


<  I  Cor.  XV.  27, 28. 


THREE  HOMILIES. 


309 


earth],  that  it  may  rise  and  raise  up  many 
with  it.  Come,  let  us  make  our  love  the 
great  censer  of  the  community,  and  offer  on 
it  as  incense  our  hymns  and  our  prayers  to 
Him  Who  made  His  cross  a  censer  for  the 
Godhead,  and  offered  from  it  on  behalf  of 
us  all.  He  that  was  above  stooped  down 
to  those  who  were  beneath,  to  distribute 
His  treasures  to  them.  Accordingly,  though 
the  needy  drew  near  to  His  manhood,  yet 
they  used  to  receive  the  gift  from  His  God- 
head. Therefore  He  made  the  body  which 
He  put  on,  the  treasurer  of  His  riches,  that 
He,  O  Lord,  might  bring  them  out  of  Thy 
storehouse,  and  distribute  them  to  the  needy, 
the  sons  of  His  kindred. 

10.  Glory  be  to  Him  Who  received  from 
us  that  He  might  give  to  us  ;  that  through 
that  which  is  ours  we  might  more  abun- 
dantly receive  of  that  which  is  His  !  Yea, 
through  that  Mediator,  mankind  was  able 
to  receive  life  from  its  helper,  as  through  a 
Mediator  it  had  received  in  the  beginning 
death  from  its  slayer.  Thou  art  He  Who 
didst  make  for  Thyself  the  body  as  a  ser- 
vant, that  through  it  Thou  mightest  give  to 
them  that  desire  Thee,  all  that  they  desire. 
Moreover  in  Thee  were  made  visible  the 
hidden  wishes  of  them  that  slew  [Thee]  and 
buried  [Thee]  ;  through  this,  that  Thou 
clothedst  Thyself  in  a  body.  For  taking 
occasion  by  that  body  of  Thine,  Thy  slayers 
slew  Thee,  and  were  slain  by  Thee  ;  and 
taking  occasion  by  Thy  body.  Thy  buriers 
buried  Thee,  and  were  raised  up  with  Thee. 
That  Power  Which  may  not  be  handled  came 
down  and  clothed  itself  in  members  that 
may  be  touched  ;  that  the  needy  may  draw 
near  to  Him,  that  in  touching  His  manhood 
they  may  discern  His  Godhead.  For  that 
dumb  man  [whom  the  Lord  healed]  with 
the  fingers  of  the  body,  discerned  that  He 
had  approached  his  ears  and  touched  his 
tongue  ; '  nay,  with  his  fingers  that  may  be 
touched,  he  touched  Godhead,  that  may  not 
be  touched  ;  when  it  was  loosing  the  string 
of  his  tongue,  and  opening  the  clogged  doors 

1  Mark  vii.  32-37. 


of  his  ears.  For  the  Architect  of  the  body 
and  Artificer  of  the  flesh  came  to  him,  and 
with  His  gentle  voice  pierced  without  pain 
his  thickened  ears.  And  his  mouth  which 
was  closed  up,  that  it  could  not  give  birth 
to  a  word,  gave  birth  to  praise  to  Him  Who 
made  its  barrenness  fruitful  in  the  birth  of 
words.  He,  then,  Who  gave  to  Adam  that 
he  should  speak  at  once  without  teaching, 
Himself  gave  to  the  dumb  that  they  should 
speak  easily,  tongues  that  are  learned  with 
difficulty. 

II.  Lo,  again,  another  question  is  made 
clear : — We  enquire  in  what  tongues  our  Lord 
gave  the  power  of  speaking  to  the  dumb,  who 
from  all  tongues  came  unto  Him  ?  And  al- 
though this  be  easy  to  know,  yet  our  soul  im- 
pels us  to  that  knowledge  which  is  greater 
than  this.  That  [knowledge]  then  is,  to  know 
that  through  the  Son  the  first  man  was  made. 
For  in  this  fact,  that  through  Him  speech 
was  given  to  the  dumb,  the  sons  of  Adam, 
we  may  learn  that  through  Him  speech  was 
given  to  Adam  their  first  father.  And  here 
also  defective  nature  was  supplied  by  our 
Lord.  He,  then.  Who  was  able  to  supply  the 
defect  of  nature, — it  is  manifest  that  through 
Him  is  established  the  supplying  of  nature. 
But  there  is  no  greater  defect  than  this,  when 
a  man  is  born  without  speech.  For  since  it 
is  in  this,  in  speech,  that  we  excel  all  the 
creatures,  the  defect  of  it  is  greater  than  all 
[other]  defects.  He,  then,  through  Whom 
all  this  defect  was  supplied, — it  is  manifest 
that  through  Him  all  fulness  is  established. 
But  because  through  Him  the  members  re- 
ceive all  fulness  in  the  womb  secretly, 
through  Him  their  defect  was  supplied  open- 
ly ;  that  we  might  learn  that  through  Him 
in  the  beginning  the  whole  frame  was  con- 
stituted. He  spat  then  on  His  fingers  and 
placed  them  in  the  ears  of  that  deaf  man  ; 
and  He  mixedclay  of  His  spittle,  and  spread 
it  upon  the  eyes  of  the  blind  man  ; "  that  we 
might  learn  that,  as  there  was  defect  in  the 
eyeballs  of  that  man  who  was  blind  from 
his  mother's  womb,   so  there  was  defect  in 

,        '^  St.  John  ix.  6. 


310 


EPHRAIM  SYRUS. 


the  ears  of  this  [man].  So  then,  by  leaven 
from  the  body  of  Him  Who  completes,  the 
defect  of  our  formation  is  supplied.  For  it 
was  not  meet  that  our  Lord  should  have  cut 
off  anything  from  His  body  to  supply  the 
deficiency  of  other  bodies  ;  but  with  that 
which  could  be  taken  away  from  Him,  He 
supplied  the  deficiency  of  them  that  lacked  ; 
just  as  in  that  which  can  be  eaten,  mortals 
eat  Him.  He  supplied  then  the  deficiency, 
and  gave  life  to  mortality,  that  we  may 
know  that  from  the  body  in  which  fulness 
dwelt,  the  deficiency  of  them  that  lacked 
was  supplied  ;  and  from  the  body  in  which 
life  dwelt,'  life  was  given  to  mortals. 

12.  Now  the  Prophets  performed  all 
[other]  signs  ;  but  on  no  occasion  supplied 
the  deficiency  of  members.  But  the  de- 
ficiency of  the  body  M'as  reserved,  that  it 
should  be  supplied  through  our  Lord  ;  that 
souls  might  perceive  that  it  is  through  Him 
that  every  deficiency  must  be  supplied.  It 
is  meet,  then,  that  the  prudent  should  per- 
ceive that  He  Who  supplies  the  deficiencies 
of  the  creatures,  is  Master  of  the  formative 
power  of  the  Creator.  But  when  He  was 
upon  earth,  our  Lord  gave  to  the  deaf  [and 
dumb],  [the  power]  of  hearing  and  of  speak- 
ing tongues  which  they  had  not  learned  ; 
that  after  He  had  ascended,  [men]  might 
understand  that  He  gave  to  His  disciples 
[the  power]  of  speaking  in  every  tongue. 

13.  Now  the  crucifiers  supposed  when 
our  Lord  was  dead  that  His  signs  had  died 
with  Him.  But  His  signs  manifestly  con- 
tinued to  live  through  His  disciples  ;  that 
the  murderers  might  know  that  the  Lord  of 
the  signs  was  living.  Beforehand  His  mur- 
derers made  trouble,  crying  out  that  His 
disciples  had  stolen  His  corpse.  But,  after- 
wards. His  signs  performed  through  His  dis- 
ciples, filled  them  with  trouble.  For  His 
disciples,  who  were  supposed  tohavestolen 
the  dead  corpse,  were  found  to  be  raising  to 
life  the  dead  corpses  of  others.  But  the  un- 
godly were  terrified  and  said  ; — "  His  dis- 
ciples have    stolen    His  body  ;  "  that  they 

Col.  ii.  9. 


might  be  held  in  contempt  when  it  should 
be  discovered.  But  the  disciples,  who  [they 
said]  stole  the  dead  body  from  the  living 
guards,  were  found  to  be  assailing  Death  in 
the  name  of  Him  Who  was  stolen  ;  that 
[Death]  might  not  steal  the  life  of  the  liv- 
ing. So  then,  before  He  was  crucified.  He 
gave  the  deaf  the  power  of  hearing,  that 
after  He  was  crucified,  all  ears  should  hear 
and  believe  in  His  resurrection.  For  before- 
hand He  confirmed  our  hearing  by  [the 
word]  of  the  dumb  whose  mouth  was 
opened,  that  it  should  not  doubt  concerning 
the  preaching  of  the  Word.  Our  Redeemer 
was  in  every  way  equipped,  that  in  every 
way  He  might  rescue  us  from  our  captor. 
For  our  Lord  did  not  merely  clothe  Himself 
in  a  body,  but  also  arrayed  Himself  in 
members  and  in  garments ;  that  through 
His  members  and  His  garments,  they  that 
were  afflicted  with  plagues  might  be  en- 
couraged to  approach  the  treasury  of  heal- 
ing, that  they  who  were  encouraged  by  His 
mercy  might  approach  His  body  and  they 
who  were  dismayed  by  His  terror  might  ap- 
proach His  vesture.  For  with  one  woman 
her  fear  suffered  her  merely  to  approach  the 
hem  of  His  raiment ;  ^  but  with  another,  her 
love  impelled  her  even  to  approach  His 
flesh.  ^  Now  by  her  who  received  healing 
by  His  garments,  those  were  put  to  shame 
who  did  not  receive  healing  from  His  words  ; 
and  by  her  who  kissed  His  feet,  he  was 
rebuked  who  did  not  desire  to  kiss  His  lips. 
14.  Now  our  Lord  bestowed  great  gifts 
through  small  means  ;  that  He  might  teach 
us  of  what  they  are  deprived  who  have 
scorned  great  things.  For  if  from  the  hem 
of  His  garment,  healing  like  this  was  secret- 
ly stolen,  could  He  not  assuredly  heal  when 
His  word  distinctly  granted  healing.?  And 
if  defiled  lips  were  sanctified  by  kissing  His 
feet,  how  much  more  should  not  pure  lips 
be  sanctified  by  kissing  His  mouth  .'  For 
the  sinful  woman  by  her  kisses  received  the 
grace  of  His  sacred  feet,  which  had  come 
with  toil  to  bring  her  remission  of  her  sins. 


«  St.  Matt.  ix.  20. 


3  St.  Luke  vii.  37,  38. 


THREE  HOMILIES. 


3ir 


She  was  refreshing  the  feet  of  her  Healer 
with  oi'l  freely,  for  freely  had  He  brought 
her  the  treasure  of  healing  for  her  sickness. 
For  it  was  not  for  the  sake  of  his  stomach 
that  He  Who  satisfies  the  hungry  was  a 
guest  ;  but  for  the  sake  of  the  sinful 
woman's  repentance  He  Who  justifies  sin- 
ners made  Himself  a  guest. 

15.  For  it  was  not  for  the  dainties  of  the 
Pharisees  that  our  Lord  hungered,  but  for 
the  tears  of  the  sinful  woman  He  w^as  an 
hungered.  For  when  He  was  satisfied  and 
refreshed  by  the  tears  for  which  He 
hungered,  He  turned  and  rebuked  him  who 
had  bidden  Him  to  the  food  that  passes 
away,  that  He  might  show  that  it  was  not 
for  the  sake  of  food  for  the  body  that  He 
had  become  a  guest,  but  for  the  sake  of 
help  to  the  soul.  For  it  was  not  for  the  sake 
of  pleasure  that  our  Lord  mingled  with 
gluttonous  men  and  winebibbers,  as  the 
Pharisee  supposed  ;  but  that  in  their 
food  as  mortals  He  might  mingle  for  them 
His  teaching  as  the  medicine  of  life.  For 
even  as  it  was  in  the  matter  of  eating  that 
the  Evil  One  gave  his  deadly  counsel  to 
Adam  and  his  helpmeet,  so  in  the  matter 
of  eating  the  Good  Lord  gave  His  life-giv- 
ing counsel  to  the  sons  of  Adam.  For  He 
was  the  fisherman  Who  came  down  to  fish 
for  the  lives  of  the  lost.  He  saw  the  pub- 
licans and  harlots  rushing  into  prodigality 
and  drunkenness  ;  and  He  hastened  to 
spread  His  nets  amongst  their  places  of 
assembly,  that  He  might  capture  them  from 
food  that  fattens  bodies,  to  fasting  that  fat- 
tens souls. 

16.  Now  the  Pharisee  made  great  pre- 
parations for  our  Lord  in  His  banquet  ;  and 
the  sinful  woman  did  but  little  things  for 
Him  there.  Yet  he  by  his  great  dainties  dis- 
played the  smallness  of  his  love  to  our 
Lord  ;  but  she  by  her  tears  displayed  the 
greatness  of  her  love  to  our  Lord.  Thus  he 
that  had  invited  Him  to  the  great  banquet 
was  rebuked  because  of  the  smallness  of 
his  love  ;  but  she  by  her  few  tears  atoned 
for  the  many  follies  of  her  offences.  Simon 
the  Pharisee  received  our  Lord  as  a  prophet ; 


because  of  the  signs,  and  not  because  of 
faith.  For  he  was  a  son  of  Israel,  who 
when  signs  drew  near,  himself  also  drew 
near  to  the  Lord  of  the  signs  ;  and  when 
the  signs  ceased,  he  also  stood  naked  with- 
out faith.  This  man  also  when  he  saw  our 
Lord  with  signs,  esteemed  Him  as  a  pro- 
phet ;  but  when  our  Lord  ceased  from  signs, 
the  doubting  mind  of  the  sons  of  his  people 
entered  him.  This  man  if  He  had  been  a 
prophet,  He  would  have  known  that  this 
woman  is  a  sinner.  But  our  Lord  for  Whom 
in  every  place  all  things  are  easy,  here  also 
did  not  cease  from  His  signs.  For  He  saw 
that  because  He  had  ceased  a  little  from 
signs,  the  blind  mind  of  the  Pharisee  had 
turned  away  from  Him.  For  he  had  said 
in  error,  This  man,  had  He  been  a  prophet, 
He  wouhi  have  known.  In  this  reflection 
therefore  the  Pharisee  doubted  concerning 
our  Lord,  whether  He  were  a  prophet  or 
no  ;  but  by  this  very  reflection  he  learned 
that  He  is  Lord  of  the  prophets  ;  so  that 
from  the  source  from  which  error"  entered 
him,  from  that  source  our  Lord  might  bring 
help  to  Him. 

17.  Our  Lord  then  told  him  the  parable  of 
the  two  debtors  ;  and  made  him  judge  ;  that 
by  his  tongue  He  might  catch  him  in  whose 
heart  the  truth  was  not.  One  owed fivehun- 
dred  dinars.  Here  then  our  Lord  showed  to 
the  Pharisee  the  multitude  of  the  offences  of 
the  sinful  woman.  He  then  who  imagined 
concerning  our  Lord  that  He  did  not  know 
that  she  w^as  a  sinner,  in  the  result  heard 
from  Him  how  great  was  the  debt  of  her 
sins.  The  Pharisee,  then,  who  imagined 
that  our  Lord  did  not  know  who  she  was, 
and  what  was  the  reputation  of  the  sinful 
woman,  was  found  himself  not  to  know  who 
our  Lord  was,  and  what  was  His  reputation. 
Thus  he  was  reproved  in  his  error,  who  did 
not  even  perceive  his  error.  For  the  know- 
ledge that  he  w^as  assuredly  erring  eluded 
him  ir.  his  error.  But  he  received  a  re- 
minder from  Him  Who  came  to  remind  them 
that  err.  The  Pharisee  had  seen  great  signs 
done  by  our  Lord,  as  Israel  by  Moses  ;  but  be- 
cause there  was  not  faith  in  him,  that  those 


312 


EPHRAIM  SYRUS. 


prodigies  which  he  saw  might  be  conjoined 
with  that  faith,  a  little  cause  hindered  and 
annulled  them.  Had  this  man  been  a  pro- 
phet, he  would  have  known  that  this  woman 
is  a  sinner.  For  he  let  slip  the  wonders  that 
he  had  seen,  and  blindness  readily  entered 
into  him.  For  he  was  of  the  sons  of  Israel, 
whom  terrible  signs  accompanied  up  to 
the  sea,  that  they  might  fear ;  and  blessed 
miracles  surrounded  in  the  waste  desert, 
that  they  might  be  reconciled  ;  but  through 
lack  of  faith,  for  a  slight  cause,  they  re- 
jected them  [saying]  ;  As  for  this  Moses 
who  brought  us  up,  we  know  not  what  has  be- 
come of  him.  *  For  they  ceased  to  regard 
the  mighty  works  that  had  been  surround- 
ing them.  They  perceived  that  Moses  was 
not  near  them  ;  so  that  for  this  cause  that  had 
come  near,  they  drew  [near]  to  the  heathen- 
ism of  Egypt.  For  Moses  was  for  a  little 
removed  from  before  them,  that  the  calf  that 
was  before  them  might  appear,  that  they 
might  worship  it  openly  also ;  for  they  had 
been  secretly  worshipping  it  in  their  hearts. 

1 8.  But  when  their  heathenism  from  being 
inward  became  open,  then  Moses  also  from 
being  hidden  openly  appeared;  that  he  might 
openly  punish  those  whose  heathenism  had 
revelled  beneath  the  holy  cloud  which  had 
overshadowed  them.  But  God  removed  the 
Shepherd  of  the  flock  from  it  for  forty  days, 
that  the  flock  might  show  that  its  trust  was 
fixed  upon  the  calf.  While  God  was  feed- 
ing the  flock  with  all  delights,  it  chose  for 
itself  as  its  Shepherd  the  calf,  which  was 
not  able  even  to  eat.  Moses  who  kept  them 
in  awe  was  removed  from  them,  that  the 
idolatry  might  cry  aloud  in  their  mouths, 
which  the  restraint  of  Moses  had  kept  down 
in  their  hearts.  For  they  cried  :  Make  us 
gods,  to  go  before  us.  ^ 

19.  But  when  Moses  came  down,  he 
saw  their  heathenism  revelling  in  the  wide 
plain  with  drums  and  cymbals.  Speedily, 
he  put  their  madness  to  shame  by  means  of 
the  Levites  and  drawn  swords.  So  likewise 
here,  our  Lord  concealed  His  knowledge  for 


'  Ex.  xxxii.  I, 


2  Ex.  xxxii.  I. 


a  little  when  the  sinful  woman  approached 
Him,  that  the  Pharisee  might  form  into 
shape  his  thought,  as  his  fathers  had  shaped 
the  pernicious  calf.  But  when  the  Phar- 
isee's error  came  to  a  head  within  him, 
then  the  knowledge  of  our  Lord  was  mani- 
fested against  it  and  dispelled  it;  I  entered 
into  thy  house  ;  thou  gavest  Me  no  watet  for 
My  feet :  But  she  has  moistened  them  with 
her  tears.  Therefore  her  sins  which  are 
many  are  forgiven  her.^  But  the  Pharisee 
when  he  heard  our  Lord  naming  the  sins  of 
the  woman,  many  sins,  was  greatly  put  to 
shame  because  he  had  greatly  erred.  For 
he  had  supposed  that  our  Lord  did  not  even 
kno  A^  that  she  was  a  sinner.  Our  Lord  had 
before  shown  Himself  as  though  not  know- 
ing her  for  a  sinner.  For  He  allowed  him 
who  had  seen  His  signs,  to  show  the  doubt 
of  his  mind,  that  it  might  become  manifest 
that  his  mind  was  bound  in  the  ungodliness 
of  his  fathers.  But  the  physician,  who  by 
his  medicines  brings  out  the  hidden  disease, 
is  not  the  helper  of  the  disease  but  its  de- 
stroyer. For  while  the  disease  is  hidden,  it 
rules  in  the  members,  but  when  it  is  made 
manifest  by  medicines,  it  is  rooted  out.  So 
then  the  Pharisee  saw  great  things  and 
doubted  about  small  things.  But  when  our 
Lord  saw  that  his  littleness  made  little  of 
great  things  in  his  mind.  He  speedily  showed 
him  not  only  that  she  was  a  sinner,  but 
even  the  multitude  of  her  sins  ;  that  he 
might  be  put  to  shame  by  little  things, — he 
who  had  not  believed  in  wonders. 

20.  God  gave  room  to  Israel  to  enlarge  its 
heathenism  in  the  wide  desert ;  whom  God 
cut  short  with  whetted  sword,  that  their 
idolatry  might  not  be  spread  abroad  among 
the  Gentiles.  So  our  Lord  allowed  the 
Pharisee  to  imagine  perverse  things,  that 
He  might  in  turn  duly  reprove  his  pride. 
For  concerning  those  things  which  the  sin- 
ful woman  was  doing  rightly,  the  Pharisee 
was  thinking  wrongly.  But  our  Lord  in 
His  turn  rebuked  him,  concerning  the  right 
things  which  he  had  wrongly  withheld  :  / 

3  Luke  vii.  44-47. 


THREE  HOMILIES. 


313 


entered  thy  house  ;  thou  gavest  Me  no  water 
for  My  feet.  Behold  the  withholding  of  that 
which  was  due  !  But  she  has  moiste?ied  them 
with  her  tears.  Behold  the  payment  of  what 
was  due  !  Thou  didst  not  anoint  Me  with  oil. 
Behold  the  token  of  neglect !  But  she  has 
anointed  My  feet  with  sweet  ointment.  Be- 
hold the  sign  of  zeal !  Thou  didst  not  kiss 
Me.  Behold  the  testimony  of  enmity ! 
But  she  has  not  ceased  to  kiss  My  feet.  Be- 
hold the  sign  of  love  !  So  then,  by  this 
enumeration  our  Lord  showed  that  the 
Pharisee  owed  Him  all  those  things  and 
had  withheld  them ;  but  that  the  sinful 
woman  had  come  in  and  rendered  all  those 
things  which  he  had  withheld.  Because 
then  she  had  paid  the  debts  of  him  who 
wrongfully  withheld  them,  the  Just  One 
forgave  her,  her  own  debt,  even  her  sins. 

21,  Now  the  Pharisee,  while  he  was 
doubting  concerning  our  Lord,  that  He  was 
not  a  prophet,  pledged  himself  to  the  truth 
unawares,  in  saying — Had  this  man  been  a 
prophet,  he  would  have  known  that  this 
woman  is  a  sinner.  Therefore,  if  it  should 
be  found  that  our  Lord  knew  that  she  was 
a  sinner.  He  is,  according  to  thy  word,  O 
Pharisee,  a  prophet.  Our  Lord,  therefore, 
hastened  to  show  both  that  she  was  a  sin- 
ner, and  that  her  sins  were  many;  that  the 
testimony  of  his  own  mouth  might  confute 
him  as  a  liar.  For  he  was  companion  of 
those  that  said  :  WJio  is  able  to  forgive  sins, 
but  God  only  r'^  For  from  them  our  Lord 
received  testimony,  that,  therefore,  He  Who 
is  able  to  torgive  sins,  is  God.  Thenceforth, 
then,  tne  contention  was  this,  that  our  Lord 
should  show  them  whether  He  was  able  to 
forgive  sins  or  no.  So  He  speedily  healed  the 
members  that  were  visible,  that  it  might  be 
made  sure  that  He  had  forgiven  the  sins  that 
were  invisible.  For  our  Lord  cast  before 
them  the  word  which  was  expected  to  catch 
him  that  said  it  ;  so  that  when  they  should 
rush  forward  to  catch  Him  by  it,  according 
to  their  wish,  they  might  be  caught  by  Him 
according  to  His  wish.     Fear  not,  My  son, 

1  Mark  ii.  7. 


thy  sins  are  forgiven  thee.''  While  they  were 
hastening  to  catch  Him  on  the  charge  of 
blasphemy,  they  pledged  themselves  un- 
awares to  the  truth.  For  Who  is  able  to  for- 
give sins  bnt  God  only  /*  Accordingly,  our 
Lord  confuted  them  [as  though  saying]  :  "If 
I  shall  have  shown  that  I  am  able  to  forgive 
sins,  even  though  ye  do  not  believe  in  Me 
that  I  am  God ;  yet  abide  ye  by  your  word, 
which  determined  that  whoso  forgives  sins 
is  God."  Therefore  that  our  Lord  might 
teach  them  that  He  forgives  sins,  He  for- 
gave that  man  his  hidden  sin,  and  caused 
him  to  carry  his  bed  openly ;  that  by  the 
carrying  of  the  bed  w^hich  carries  [those  that 
lie  on  it],  they  might  believe  in  the  slaying 
of  the  sin  that  slays. 

This  is  a  wonderful  thing,  that  while  our 
Lord  there  called  Himself  the  Son  of  man. 
His  adversaries,  unawares,  made  Him  to  be 
God  as  forgiving  sins.  Accor.dingly,  while 
they  supposed  that  they  had  ensnared  Him 
by  their  craftiness.  He  entangled  them  in 
their  craftiness  ;  He  made  it  a  testimony  to 
His  truth.  So  their  evil  thoughts  became 
unto  them  as  bitter  bonds  ;  and  that  they 
might  not  free  themselves  from  their  bonds, 
our  Lord  strengthened  them  by  giving 
strength  to  him  [to  whom  He  said]  ; — Arise, 
take  up  thy  bed  and  go  into  thine  house.*  For 
the  testimony  could  not  again  be  undone, 
as  though  He  were  not  God  ;  inasmuch  as 
He  forgave  sins.  Nor  yet  could  it  be  falsely 
affirmed  that  He  had  not  forgiven  sins  ;  for 
lo  !  He  had  healed  [men's]  limbs.  For  our 
Lord  bound  up  His  hidden  testimonies  in 
those  which  were  manifest ;  that  their  own 
testimony  might  choke  the  infidels.  Ac- 
cordingly our  Lord  made  their  thoughts  to 
war  against  them,  because  they  had  warred 
with  the  Good  One,  who  by  His  healing 
power  warred  against  their  diseases.  For 
that  which  Simon  the  Pharisee  imagined, 
and  that  which  the  scribes  his  companions 
imagined,  they  imagined  in  their  hearts 
secretly  ;  but  our  Lord  spread  it  forth  openly. 

Our   Lord   represented   their  hidden  ima- 


2  Matt.  ix.  2. 


3  Matt.  ix.  6. 


314 


EPHRAIM  SYRUS. 


ginations  before  them,  that  they  might 
learn  that  His  knowledge  reveals  and  shows 
their  secret  things  (;)  so  that  though  they 
had  not  recognized  Him  by  His  open 
signs,  they  might  recognize  Him  when 
He  represented  their  secret  imaginations  ; 
and  that  if  only  but  by  this, — that  He 
searched  out  their  hearts, — their  hearts 
might  perceive  that  He  was  God ; — that 
at  least  when  they  saw  that  their  ima- 
ginations could  not  be  hidden  from  Him, 
they  might  cease  from  imagining  evil  against 
Him.  For  they  had  imagined  evil  in  their 
heaft  ;  but  He  exposed  it  openly,  by  this 
[word]  W/iy  are  ye  imagining  evil  in  your 
heart  P  So  that  by  this,  that  our  Lord  per- 
ceived their  hidden  imagination,  they  should 
recognize  His  hidden  Godhead.  For  that 
Godhead,  by  this  very  thing  that  they  in 
their  error  were  reviling  it,  was  by  that  re- 
viling made  known  to  them.  For  they  re- 
viled our  Lord  in  the  body,  and  supposed 
that  He  was  not  God,  and  cast  Him  down 
below  from  on  high  ;  but  by  the  body  He 
was  made  known  to  them  as  being  God,  by 
that  body  which  was  found  passing  to  and 
fro  amongst  them.  For  they,  by  casting 
Him  down  to  the  depth,  attempted  to  show 
this,  that  God  Who  is  above,  cannot  in 
bodily  wise  be  born  below.  But  He  by  His 
passage  up  to  the  height,  taught  them  this  ; 
that  for  the  body  also  that  is  sent  down 
below,  it  is  not  its  nature  to  pass  up  to  the 
height  rather  than  down  to  the  depths  ;  so 
that  by  the  body  which  from  below  passed 
on  high  upwards  in  the  air,  they  might 
learn  of  God  that  by  His  grace  He  descend- 
ed down  below  from  on  high. 

2  2.  But  why  instead  of  a  stern  reproof 
did  our  Lord  speak  a  parable  of  persuasion 
to  that  Pharisee  .-'  He  spoke  the  parable  to 
him  tenderly,  that  he,  though  froward, 
might  unawares  be  enticed  to  correct  his 
perversities.  For  the  waters  that  are  con- 
gealed by  the  force  of  a  cold  Mnnd,  the  heat 
of  the  sun  gently  dissolves.  So  our  Lord 
did  not  at  once  oppose  him  harshly,  that  he 
might  not  give  occasion  to  the  rebellious 
to  rebel  again.      But  by  blandishment  He 


brought  him  under  the  yoke,  that  when  he 
had  been  yoked.  He  might  work  with  him, 
though  rebellious,  according  to  His  will. 
Now,  because  Simon  was  proudly  minded, 
our  Lord  began  humbly  with  him,  that  He 
might  not  be  to  him  a  teacher  according  to 
his  folly.  For  if  that  Pharisee  retained  the 
Pharisees'  pride,  how  could  our  Lord  cause 
him  to  acquire  humility,  when  the  treasure 
of  humility  was  not  under  his  hand.''  But 
since  our  Lord  was  teaching  humility  to  all 
men.  He  showed  that  His  treasury  was  free 
from  every  form  of  pride.  But  this  M'as  for 
our  sakes,  that  He  might  teach  us,  that  what- 
ever treasuries  pride  enters  into,  it  is  by 
boastfulness  that  it  gains  access  to  them. 
On  this  account  let  not  thy  left  hand  know 
what  thy  right  hand  doeth. '  Our  Lord  then 
did  not  employ  harsh  reproof,  because  His 
coming  was  of  grace  :  He  did  not  refrain 
from  reproof,  because  His  later  coming  will 
be  of  retribution.  For  He  put  men  to  fear 
in  His  coming  of  humility  ;  because  it  is  a 
fearful  thing  to  fall  into  His  hands  °  when  He 
shall  come  in  flaming  fire.  ^  But  our  Lord 
bestowed  the  most  part  of  His  helps  rather 
by  persuasion  than  by  reproof.  For  the 
gentle  shower  softens  the  earth  and  pene- 
trates all  through  it :  but  violent  rain  binds 
and  hardens  the  face  of  the  earth,  so  that  it 
does  not  receive  it.  For  a  harsh  word  ex- 
cites wrath,  and  with  it  are  bound  up 
wrongs.  And  when  a  harsh  word  has 
opened  the  door,  wrath  enters  in,  and  at 
the  heels  of  wrath,  along  with  it  enter  in 
wrongs. 

23.  But  because  all  helps  attend  on  hum- 
ble speech,  He  who  came  to  render  help 
employed  it.  Observe  how  mighty  is  the 
power  of  a  humble  word  ;  for  lo  !  by  it 
vehement  wrath  is  put  down,  and  by  it  the 
billows  of  a  swelling  mind  are  calmed.  But 
hear  whence  this  was.  That  Pharisee 
thought,  had  this  man  been  a  prophet,  he 
would  have  known.  Contempt  as  well  as 
blasphemy  can  be  discerned  here.  Hear 
how    our  Lord  in  reply  encountered   this  : 


I  Matt.  ii.  3. 


3  Hebr.  x.  31.  »  2  Thess.  i.  7-8. 


THREE  HOMILIES. 


315 


Simon,  I  have  somewhat  to  say  unto  thee. 
Love  and  reproof  can  be  discerned  here. 
For  this  is  a  word  of  love  such  as  friends  use 
with  their  friends.  For  when  an  adversary- 
reproaches  his  adversary,  he  speaks  not  to 
him  Hke  this  ;  for  the  madness  of  anger  does 
not  allovi'-  enemies  to  speak  reasonably  one 
to  another.  But  He  Who  prayed  for  them 
that  crucified  Him,  that  He  might  show 
that  the  fury  of  anger  had  no  power  over 
Him,  was  about  to  put  to  the  question  those 
that  crucified  Him,  that  He  might  show 
that  He  was  governed  by  reason  and  not 
by  anger. 

24.  Accordingly,  our  Lord  placed  a  word 
of  conciliation  at  the  beginning  of  His 
speech,  that  by  conciliation  He  might  pacify 
the  Pharisee,  into  whose  mind  discord  and 
division  had  entered.  He  was  the  physician 
who  ranged  His  cures  against  the  things 
hurtful  [to  men].  Our  Lord  then  shot  forth 
this  word  as  an  arrow,  and  set  in  the  head 
of  it  conciliation  as  the  barb.  And  He  an- 
ointed it  with  love,  that  soothes  the  mem- 
bers ;  so  that  when  it  flew  into  him  who 
was  full  of  discord,  he  was  at  once  changed 
from  discord  to  harmony.  For  straightway 
upon  hearing  that  humble  voice  of  our  Lord, 
saying, — Simon,  I  have  somewhat  to  say  unto 
thee,  that  secret  despiser  returned  his  an- 
swer. Say  on.  Lord.  For  the  sweet  voice 
entered  his  bitter  mind,  and  begot  of  it 
pleasant  fruit.  For  he  who  before  this  voice 
was  one  that  secretly  despised,  after  this 
voice  became  one  that  openly  honoured. 
For  humility,  by  its  sweet  utterance,  sub- 
dues even  its  adversaries  into  rendering  it 
honour.  For  it  is  not  over  its  friends  that 
humility  tests  its  power,  but  over  its  enemies 
it  exhibits  its  victories. 

25.  Thus  the  heavenly  King  arrayed 
Himself  in  armour  of  humihty,  and  so  con- 
quered the  bitter  one,  and  drew  from  him 
a  good  answer  as  a  sure  pledge  [of  victory]. 
This  is  the  armour  concerning  which  Paul 
said,  that  by  it  we  humble  the  loftiness  that 
exalteth  itself  agaifist  the  knowledge  of  God.^ 

'  2  Cor.  X.  5. 


For  Paul  had  received  the  proof  of  it  in  him- 
self. For  as  he  had  been  warring  in  pride, 
but  was  conquered  in  humility,  so  is  to  be 
conquered  every  lofty  thing  which  exalteth 
itself  against  this  humility.  For  Saul  was 
journeying  to  subdue  the  disciples  with  hard 
words,  but  the  Master  of  the  disciples  sub- 
dued him  with  a  humble  word.  For  when 
He  to  whom  all  things  are  possible  mani- 
fested Himself  to  him,  giving  up  all  things 
else,  He  spoke  to  him  in  humility  alone, 
that  He  might  teach  us  that  a  soft  tongue  is 
more  effectual  than  all  things  else  against 
hard  thoughts.  For  neither  threats  nor 
words  of  terror  were  heard  by  Paul,  but 
weak  words  not  able  to  avenge  themselves  : 
Saul,  Saul,  why  persecutest  thou  Me  P"^  But 
the  words  which  were  thought  not  even 
capable  of  avenging  themselves,  were  found 
to  be  taking  vengeance  by  drawing  him 
away  from  the  Jews  and  making  him  a 
goodly  vessel.  He  who  was  full  of  the  bit- 
ter will  of  the  Jews,  was  then  filled  with  the 
sweet  preaching  of  the  cross.  When  he  was 
filled  with  the  bitterness  of  the  crucifiers, 
in  his  bitterness  he  made  havoc  of  the 
churches.  But  when  he  was  filled  with  the 
sweetness  of  the  Crucified,  he  embittered 
the  synagogues  of  the  crucifiers.  Our  Lord 
then  strove  with  humble  voice  with  him, 
who  had  been  warring  against  His  churches 
with  hard  bonds.  Thus  Saul,  who  had  been 
binding  the  disciples  with  bitter  chains,  was 
bound  with  pleasant  persuasions  ;  that  he 
might  not  again  cast  the  disciples  into 
bonds  ;  since  he  was  bound  by  the  Cruci- 
fied, Who  puts  to  silence  evil  voices,  whom 
all  they  that  were  set  against  Him  could  not 
bind  or  injure.  But  when  Paul  ceased 
from  binding  the  disciples,  he  himself  was 
bound  with  chains  by  the  persecutors.  But 
when  he  was  bound  with  chains,  he  loosed 
the  bonds  of  idolatry  by  his  bonds. 

26.  Saul,  Saul,  why  persecutest  thou  me  P 
He  who  had  conquered  His  persecutors  in 
the  world  below,  and  ruled  over  the  angels 
in  the  world  above,  spoke  from  above  with 

^  Acts  ix.  4. 


3i6 


EPHRAIM  SYRUS. 


humble  voice.  And  He  Who  while  He  was 
upon  earth  had  denounced  ten  woes  against 
His  crucifiers,  when  He  was  in  heaven,  did 
not  denounce  even  one  woe  against  Saul, 
His  persecutor.  Now,  our  Lord  denounced 
woe  to  His  crucifiers,  that  He  might  teach 
His  disciples  not  to  be  dismayed  by  His 
murderers.  But  our  Lord  spoke  in  humility 
from  heaven,  that  in  humility  the  heads  of 
His  church  might  speak,  And  if  any  one 
should  say,  "Wherein  did  our  Lord  speak 
humbly  with  Paul  ?  for  lo  !  the  eyes  of  Paul 
were  grievously  smitten  ;  "  let  him  know 
that  it  was  not  from  our  merciful  Lord 
that  this  chastisement  proceeded,  who 
spoke  those  words  in  humility  ;  but  from 
the  vehement  light  that  vehemently  shone 
forth  there.  And  this  light  did  not  strike 
Paul  by  way  of  retribution  on  account  of 
his  deeds,  but  on  account  of  the  vehemence 
of  its  rays  it  hurt  him,  as  he  also  said  : 
When  I  arose,  I  could  discern  nothing  for  the 
glory  of  the  light.^  But  if  that  light  was 
glorious,  O  Paul,  how  did  the  glorious  light 
become  a  blinding  light  to  thee  thyself.? 
The  light  was  that  which,  according  to  its 
nature,  illuminates  above,  but  contrary  to 
its  nature,  it  shone  forth  below.  When  it 
illumined  above,  it  was  delightful ;  but  when 
it  shone  forth  below,  it  was  blinding.  For 
the  light  was  both  grievous  and  pleasant. 
It  was  grievous  and  violent  towards  the  eyes 
of  the  flesh  ;  and  it  was  pleasant  and  de- 
lightful to  those  who  are  fire  and  spirit.  ° 

27.  For  I  saw  a  light  from  heaven  that  ex- 
celled the  sun,  and  its  light  shone  upon  me.  ^ 
So  then  mighty  rays  streamed  forth  without 
moderation,  and  were  poured  upon  feeble 
eyes,  which  moderate  rays  refresh.  For, 
lo  !  the  sun  also  in  measure  assists  the  eyes, 
but  beyond  measure  and  out  of  measure  it 
injures  the  eyes.  And  it  is  not  by  way  of 
vengeance  in  wrath  that  it  smites  them. 
For  lo  !  it  is  the  friend  of  the  eyes  and  be- 
loved of  the  eyeballs.  And  this  is  a  marvel  ; 
while  with  its  gentle  lustre  it  befriends  and 
assists  the  eyes  ;  yet  by  its  vehement  rays  it 

1  Acts  xxii.  II.        '^  Matt.  iv.  11.  ^  Acts  xxvi.  13. 


is  hostile  to  and  injures  the  eyeballs.  But  if 
the  sun  which  is  here  below,  and  of  kindred 
nature  with  the  eyes  that  are  here  below, 
yet  injures  them,  in  vehemence  and  not  in 
anger,  in  its  proper  force  and  not  in  wrath  ; 
how  much  more  should  the  light  that  is  from 
above,  akin  to  the  things  that  are  above,  by 
its  vehemence  injure  a  man  here  below  who 
has  suddenly  gazed  upon  that  which  is  not 
akin  to  his  nature.?  For  since  Paul  might 
have  been  injured  by  the  vehemence  of  this 
sun  to  which  he  was  accustomed,  if  he  gazed 
upon  it  not  according  to  custom,  how  much 
more  should  he  be  injured  by  the  glory  of 
that  light  to  which  his  eyes  never  had  been 
accustomed.?  For  behold,  Daniel  also^  was 
melted  and  poured  out  on  every  side  before 
the  glory  of  the  angel,  whose  vehement 
brightness  suddenly  shone  upon  him  !  and 
it  was  not  because  of  the  angel's  wrath  that 
his  human  weakness  was  melted,  just  as  it 
is  not  on  account  of  the  wrath  or  hostility  of 
fire  that  wax  is  melted  before  it ;  but  on  ac- 
count of  the  weakness  of  the  wax  it  cannot 
keep  firm  and  stand  in  presence  of  fire.  When 
then  the  two  approach  one  another,  the 
power  of  the  fire  by  its  quality  prevails  ;  but 
the  weakness  of  the  wax  on  the  other  hand 
is  brought  lower  even  than  its  former  weak- 
ness. 

28.  But  the  majesty  of  the  angel  was 
manifested  in  itself;  the  weakness  of  flesh 
in  itself  could  not  endure.  For  my  inward 
parts  were  turned  into  corruptio?t.^  But  yet 
men  see  men,  their  fellows,  and  faint  be- 
fore them  :  Yet  it  is  not  by  their  bright 
splendour  that  they  are  moved,  but  by  their 
harsh  will.  For  servants  are  terrified  by  the 
wrath  of  their  masters,  and  those  that  are 
judged  tremble  through  fear  of  their  judges. 
But  this  did  not  befall  Daniel  on  account  of 
threatening  or  anger  from  the  angel ;  but  on 
account  of  his  terrible  nature  and  prevailing 
brightness.  For  it  was  not  with  threaten- 
ing, the  angel  came  to  him.  For  if  he  had 
come  with  threatening,  how  could  a  mouth 
full   of  threatening  become  full    of  peace, 


4  Dan.  X.  5,  6. 


6  Dan.  X.  8. 


THREE  HOMILIES. 


317 


when  it  came,  saying,  Peace  he  u7ito  thee, 
iliou  man  of  desire  ? '  Thus  that  mouth  that 
was  a  fountain  of  thunderings — for  the  voice 
of  his  words  was  like  the  voice  of  many  hosts,  ^ 
that  voice  became  to  him  a  fountain  teem- 
ing with  and  containing  peace.  And  when 
[the  voice]  reached  the  terrified  ears  which 
were  athirst  for  the  encouraging  greeting  of 
peace,  there  was  opened  and  poured  out 
[for  Daniel]  a  draught  of  peace.  And  by 
the  angel's  later  [word  of]  peace,  those  ears 
were  encouraged,  which  had  been  terrified 
by  his  former  voice  first.  For  [he  said],  Let 
my  Lord  speak  because  L  have  been  strength- 
ened.^ But  because  in  that  heart-moving 
vision  the  fiery  angel  was  about  to  an- 
nounce nothing  concerning  Him,  [the  Lord], 
on  this  account  that  majesty  [of  the  angel] 
was  forward  to  give  the  salutation  of  peace 
to  the  lowliness  [of  the  prophet]  ;  that  by 
the  gladdening  salutation  which  that  awful 
majesty  gave,  the  dread  should  be  removed 
which  lay  on  the  mind  of  the  lowliness 
and  that  was  terrified. 

29.  But  what  shall  we  say  about  the  Lord 
of  the  Angel,  Who  said  to  Moses, — No  man 
shall  see  Me  and  live  P^  Is  it  on  account  of  the 
fury  of  His  anger,  that  whoso  shall  see  Him 
shall  die  ?  Or  on  account  of  the  splendour 
of  His  Being.?  For  that  Being  was  not 
made  and  was  not  created  :  so  that  eyes 
which  have  been  made  and  created  cannot 
look  upon  it.  For  if  it  is  on  account  of  His 
fury  that  whoso  shall  look  upon  Him  shall 
not  live,  lo  !  He  would  have  granted  to 
]\Ioses  to  see  Him  because  of  His  great  love 
to  him.  Accordingly,  the  Self-Existent  by 
His  vision  slays  them  that  look  upon  Him  ; 
but  He  slays,  not  because  of  harsh  fury  but 
because  of  His  potent  splendour.  Because 
of  this  He  in  His  great  love  granted  to 
IMoses  to  see  His  glory  ;  yet  in  the  same 
great  love  He  restrained  him  from  seeing 
His  glory.  But  it  was  not  that  the  glory  of 
His  majesty  would  have  been  at  all  dimin- 
ished, but  that  weak  eyes  could  not  sufifice 
to  bear   the   overpowering  billows   of  His 


1  Dan.  X.  19  (Peshitto). 
^  Dan.  X.  19k 


2  Dan.  X.  6. 

*  Exod.  xxxiii.  20. 


glory.  Therefore  God,  Who  in  His  love  de- 
sired that  the  vision  of  Moses  should  be 
directed  upon  the  goodly  brightness  of  His 
glory,  in  His  love  did  not  desire  that  the 
vision  of  Moses  should  be  blinded  amidst 
the  potent  rays  of  His  glory.  Therefore 
Moses  saw  and  saw  not.  He  saw,  that  he 
might  be  exalted  ;  he  saw  not,  that  he  might 
not  be  injured.  For  by  that  which  he  saw, 
his  lowliness  was  exalted  ;  and  by  that  which 
he  saw  not,  his  weakness  was  not  blinded. 
As  also  our  eyes  look  upon  the  sun  and  look 
not  upon  it  ;  and  by  what  they  see  are 
assisted  ;  and  by  what  they  see  not,  are  un- 
injured. Thus  the  eye  sees,  that  it  may  be 
benefited  ;  but  it  ventures  not  [to  look],  that 
it  may  not  be  injured.  So  then  through  love 
God  hindered  Moses  from  seeing  that  glory 
that  was  too  hard  for  his  eyes  :  As  also 
Moses  through  his  love  prevented  the  chil- 
dren of  his  people  from  seeing  the  bright- 
ness that  was  too  strong  for  their  eyes. 
For  he  learned  from  Him  Who  covered  him, 
and  spread  His  hand,  and  hid  from  him  the 
splendour  of  the  glory,  that  it  might  not  in- 
jure him  ;  so  that  he  also  should  spread  the 
veil  and  conceal  from  the  feeble  ones  the 
overpowering  splendour,  that  it  might  not 
hurt  them.  Now  when  Moses  saw  that  the 
sons  of  perishable  flesh  could  not  gaze  upon 
the  borrowed  glory  that  was  on  his  face,  his 
heart  failed  within  him ;  for  that  he  had 
sought  to  dare  to  gaze  upon  the  glory  of  the 
Eternal  Being  ;  in  whose  floods,  lo  !  those 
above  and  those  below  are  plunged  and 
spring  forth  ;  the  depths  whereof  none  can 
fathom  ;  the  shores  whereof  none  can  reach  ; 
whereof  no  end  or  limit  can  be  found. 

30.  Now  if  any  one  should  say,  "Was  it 
not  then  possible  for  God  [to  bring  it  to  pass] 
that  Moses  should  look  upon  that  glory  and 
not  be  injured  ;  and  that  Paul  likewise  should 
look  upon  the  light  and  take  no  hurt  t  "  Let 
him  that  says  this  understand  that  though  it 
is  possible  for  the  power  and  overruling 
force  of  God,  that  the  eyes  should  change 
their  nature  ;  yet  it  is  inconsistent  with  the 
wisdom  and  nature  of  God  that  the  order  of 
nature  should  be  confused.      For,   lo  !  it  is 


318 


EPHRAIM  SYRUS. 


also  easy  for  the  arm  of  the  artificer  to  destroy 
[his  fabrics]  ;  but  it  is  inconsistent  with  the 
good  sense  of  the  artificer  to  ruin  goodly 
ornaments.  And  if  any  one  wishes  to  say, 
concerning  something  which  to  himself 
seems  meet ; — "  It  were  meet  for  God  to  do 
this  ;  "  let  him  know  that  it  is  meet  for  him- 
self not  to  speak  thus  concerning  God.  For 
the  chief  of  all  things  meet  is  this  :  that  a 
man  should  not  teach  God  what  is  meet. 
For  it  becomes  not  man  to  become  God's 
instructor.  For  this  is  a  great  wickedness, 
that  we  should  become  teachers  to  Him,  of 
Whom  these  created  mouths  of  ours  are  un- 
able to  tell,  in  the  formation  of  His  handi- 
work. For  it  is  an  unpardonable  iniquity, 
that  the  mouth  in  its  boldness  should  teach 
what  is  proper  to  that  God  by  Whose  grace 
it  learned  to  speak  at  all.  If  any  one  then 
shall  say,  "It  had  been  meet  for  God  to  do 
this,"  I  also,  because  I  have  a  mouth  and  a 
tongue,  may  say,  "It  had  been  meet  for 
God  not  to  give  to  man  freedom  by  which 
he  thus  reproaches  Him  Who  is  not  to  be 
reproached."  But  I  do  not  dare  to  say  that 
it  was  not  meet  for  Him  to  give  it  ;  lest  I 
also  make  myself  an  instructor  of  Him  Who 
is  not  to  be  instructed.  For  because  He  is 
just.  He  would  have  been  reproached  by 
Himself,  had  He  not  given  freedom  to  men, 
as  though  through  grudging  He  had  with- 
held from  lowly  man  the  gift  that  makes 
great.  Therefore  He  gave  it  betimes  by 
His  grace,  that  He  might  not  be  justly  re- 
proached by  Himself  ;  even  though  through 
freedom.  His  own  gift,  lo !  blasphemers 
wickedly  reproach  Him. 

31.  Now  why  were  the  eyes  of  Moses 
made  to  shine  because  of  the  glory  which 
he  saw,  while  on  the  contrary  [the  eyes  of] 
Paul,  instead  of  being  made  to  shine,  were 
made  utterly  blind.?  Yet  we  may  be  sure 
that  the  eyes  of  Moses  were  not  stronger 
than  those  of  Paul ;  for  they  were  akin  in 
one  brotherhood  of  blood  and  flesh.  But 
another  power  through  grace  sustained  the 
eyes  of  Moses ;  whereas  no  power  was 
added  in  mercy  to  the  eyes  of  Paul,  beyond 
their  natural  power,    which    in    wrath  was 


taken  from  them.  But  if  we  say  that  their 
natural  power  was  taken  away  from  them, 
and  that  [it  was]  on  this  account  he  was 
defeated  and  overcome  by  the  overpowering 
light, — for  had  their  natural  power  remained, 
they  would  have  been  able  to  endure  that 
supernatural  light.  Yet  let  us  be  sure  of 
this,  that  as  often  as  anything  transcendent 
is  revealed,  that  surpasses  and  transcends 
our  nature,  our  natural  power  is  not  able  to 
stand  before  it.  But  if  on  the  other  hand 
another  power  beyond  our  natural  one  is 
added  to  us,  then  by  that  power  received  by 
us  in  excess  of  and  beyond  nature,  we  shall 
be  able  to  stand  before  any  strange  thing 
which  comes  upon  us  supernaturally. 

32.  For,  lo  !  the  power  of  our  ears  and 
eyes  is  in  us  and  is  formed  in  us  in  its  natural 
manner  ;  and  yet  our  sight  and  hearing  can- 
not stand  before  mighty  thunderings  and 
lightnings  ;  first,  because  they  come  with 
vehemence ;  and  secondly,  because  their 
potency  suddenly  surprises  and  astounds 
our  feebleness.  This  is  what  happened  to 
Paul.  For  the  potency  of  the  light  suddenly 
surprised  his  feeble  eyes  and  injured  them. 
But  the  greatness  of  the  voice  brought  low 
his  strength  and  entered  his  ears  and  opened 
them.  For  they  had  been  closed  up  by 
Jewish  contentiousness  as  by  wax.  For  the 
voice  did  not  plough  up  the  ears,  as  the  light 
injured  the  eyeballs.  Why  ?  but  because  it 
was  meet  that  he  should  hear,  but  not  that 
he  should  see.  Therefore  the  doors  of  hear- 
ing were  opened  by  the  voice  as  by  a  key  : 
but  the  doors  of  sight  were  shut  by  the  light 
that  should  open  them.  Why  then  was  it 
meet  that  he  should  hear.?  Clearly  because 
by  that  voice  our  Lord  was  able  to  reveal 
Himself  as  being  persecuted  by  Saul.  For 
He  was  not  able  to  show  Himself  by  sight 
as  being  persecuted  ;  for  there  was  no  way 
whereby  this  should  be,  that  the  son  of 
David  should  be  seen  fleeing  and  Saul  pur- 
suing after  Him. '  For  this  happened  in  very 
deed  with  that  first  Saul  and  with  the  first 
David.     The  one  was  pursuing  ;  the  other 


1  I  Sam.  xxiii.  xxiv. 


THREE  HOMILIES. 


319 


was  being  persecuted  ;  they  both  of  them 
saw  and  were  seen,  each  by  the  other.  But 
here  the  ear  alone  could  hear  of  the  perse- 
cution of  the  Son  of  David  ;  the  eye  could 
not  see  that  He  was  being  persecuted.  For 
it  was  in  [the  person  of]  others  He  was  being 
persecuted,  while  He  was  Himself  in  heaven; 
— He  Who  beforetime  had  been  persecuted 
in  His  own  person  while  He  was  upon  earth. 
Therefore  the  ears  [of  Saul]  were  opened 
and  his  eyes  were  closed.  And  He  Who 
by  sight  could  not  represent  Himself  before 
Saul  as  persecuted,  represented  Himself  by 
word  before  him  as  persecuted  ;  when  he 
cried  and  said  ; — Saul,  Saul,  why  persecutesl 
thou  Me P  Accordingly,  his  eyes  were  closed, 
because  they  could  not  see  the  persecution 
of  Christ  ;  but  his  ears  were  opened,  because 
they  could  hear  of  His  persecution.  So  then 
although  the  eyes  of  Moses  were  bodily 
eyes,  as  those  of  Paul,  yet  his  inward  eyes 
were  Christian  ;  for  Moses  wrote  of  Ale  : '  but 
the  outward  eyes  of  Paul  were  open,  while 
the  inward  [eyes]  were  shut.  Then  because 
the  inward  eyes  of  Moses  shone  clear,  his 
outward  eyes  also  were  made  to  shine 
clearly.  But  the  outward  eyes  of  Paul  were 
closed,  that  by  the  closing  of  those  that 
were  outward,  there  might  come  to  pass  the 
opening  of  those  that  were  inward.  For  he 
who  by  the  outward  eyes  was  not  able  to 
see  the  Lord  in  His  signs,  he  when  those 
bodily  eyes  were  closed,  saw  with  those 
within.  And  because  he  had  received  the 
proof  in  his  own  person,  he  wrote  to  those 
who  had  their  bodily  eyes  full  of  light  ; — 
May  He  illumine  the  eyes  of  your  hearts."^ 
Therefore  the  signs  manifested  to  the  ex- 
ternal eyes  of  the  Jews,  profited  them  not 
at  all  ;  but  faith  of  the  heart  opened  the 
eyes  of  the  heart  of  the  Gentiles.  But  be- 
cause, had  Moses  come  down  in  his  accus- 
tomed aspect  from  the  mountain,  without 
that  shining  of  countenance,  and  said,  "I 
saw  there  the  glory  of  God,"  the  faithless 
fathers  would  not  have  believed  him ;  so 
also,  had  Paul,  without  suffering  blindness 


'  John  V.  46. 


«  Eph.  i.  18. 


of  his  eyes,  said,  "I  heard  the  voice  of 
Christ,"  the  sons  who  crucified  Christ  would 
not  have  received  it  as  true.  Therefore  He 
set  on  Moses  as  in  love,  an  excelling  sign  of 
splendour,  that  the  deceivers  might  believe 
that  he  had  seen  the  Divine  glory  ;  but  on 
Saul,  as  on  a  persecutor.  He  set  the  hateful 
sign  of  blindness,  that  the  liars  might  be- 
lieve that  he  had  heard  the  words  of  Christ ; 
that  so  thou  might  not  again  speak  against 
Moses,  and  that  these  might  not  doubt  con- 
cerning Paul.  For  God  set  signs  on  the 
bodies  of  the  blind,  and  sent  them  to  those 
who  were  in  error,  who  used  to  make  signs 
upon  the  borders  of  their  garments.  But 
they  remembered  not  the  signs  on  their 
garments,  and  in  the  signs  of  the  body  they 
greatly  erred.  The  fathers  who  saw  the 
glory  of  Moses,  did  not  obey  Moses  ;  nor 
did  the  sons  who  saw  the  blindness  of  Paul 
believe  Paul.  But  three  times  in  the  desert 
they  threatened  to  stone  Moses  and  his 
house  with  stones  as  dogs.'  For  all  the 
congregation  hade  stone  them  with  stones.^ 
And  thrice  they  scourged  Paul  with  rods  as 
a  dog  on  his  body.  [.^J^  Thrice  was  I  beaten 
with  rods.  *  These  are  the  lions  who  through 
their  love  for  their  Lord  were  beaten  as  dogs  ; 
and  were  torn  as  flocks  of  sheep,  those  flocks 
that  used  to  stone  their  guardian  shepherds, 
in  order  that  ravening  wolves  might  rule 
over  them. 

'i,},.  But  the  crucifiers  who  corrupted  the 
soldiers  with  a  bribe,  they  perhaps  said  con- 
cerning Paul ; — "  The  disciples  have  bribed 
him  with  a  bribe  ;  therefore  he  associates 
with  the  disciples."  For  those  who  by  the 
giving  of  a  bribe  strove  that  the  resurrection 
of  our  Lord  might  not  be  preached,  slan- 
dered Paul  with  the  name  of  a  bribe,  that 
his  revelation  might  not  be  believed.  There- 
fore the  voice  astonished  him,  and  the  light 
blinded  him,  that  his  astionishment  might 
pacify  his  violence,  and  his  blindness  might 
put  to  shame  his  slanderers.     For  the  voice 


3  Only  one  such  threat  is  recorded  (see  margin) ;  but 
cf.  Exod.  viii.  26,  and  xvii.  4. 
*  Num.  xiv.  10.  5  Rendering  doubtful. 

^  2  Cor.  xi.  25. 


320 


EPHRAIM  SYRUS. 


astounded  his  hearing  in  this,  that  it  said 
meekly  to  him  ; — {Saul,  why  persecutesi  thou 
Me  ?)  :  and  the  light  blinded  his  sight,  that 
when  the  slanderers  should  have  said  that 
he  had  received  a  bribe,  and  thereby  was 
suborned  to  lie,  his  blindness  which  had 
been  brought  about  by  that  light  might  con- 
fute them,  showing  that  it  was  through  it 
that  he  had  been  driven  to  speak  what  was 
true.  So  that  those  who  supposed  that  his 
hands  had  received  a  bribe,  and  that  because 
of  it  his  lips  lied,  might  know  that  his  eyes 
had  given  up  their  light  and  because  of  this 
his  lips  proclaimed  the  truth.  But  again  for 
another  reason  the  meek  voice  accompanied 
the  overpowering  light ;  namely,  that  as  it 
were  from  meekness  unto  exaltation  our 
Lord  might  produce  help  for  the  persecutor; 
in  like  manner  as  also  all  His  helps  were 
produced,  from  lowliness  unto  greatness. 
For  our  Lord's  meekness  continued  from 
the  womb  to  the  tomb.  And  observe  that 
greatness  comes  close  upon  His  lowliness, 
and  exaltation  on  His  meekness.  For 
whereas  His  greatness  was  observed  in 
divers  things.  His  Divinity  was  revealed  by 
glorious  signs  ;  that  it  might  be  known  that 
the  One  Who  stood  amongst  them,  was  not 
one  but  two.  For  His  nature  is  not  humble 
nature  alone,  nor  is  it  an  exalted  nature 
alone  ;  but  there  are  two  natures  that  are 
mingled,  the  one  with  the  other  ;  the  exalted 
and  the  humble.  Therefore  these  two 
natures  show  forth  their  qualities  ;  so  that 
by  the  quality  of  each  of  the  two,  man- 
kind might  distinguish  between  the  two  ; 
that  it  might  not  be  supposed  that  He  was 
merely  one, — He  Who  was  two  by  com- 
mingling :  but  that  it  might  be  known  that 
He  was  two  in  respect  of  the  blending, 
though  He  was  one  in  respect  of  His  Being, 
These  things  our  Lord,  through  His  humility 
and  exaltation,  taught  to  Paul  also  in  the 
way  to  Damascus. 

34.  For  our  Lord  appeared  to  Saul  in 
meekness,  since  meekness  was  close  to  His 
greatness  ;  that  because  of  His  greatness  it 
might  be  known  Who  He  is  Who  spake 
meekly.      For  even  as  His  disciples  preached 


on  earth  of  our  Lord  in  meekness  and  in 
exaltation, — in  the  meekness  of  His  persecu- 
tion, and  in  the  exaltation  of  His  signs, — 
so  also  our  Lord  preached  of  Himself  in 
meekness  and  in  exaltation  in  Paul's  pres- 
ence— in  the  exaltation  of  the  potency  of 
the  light  which  flashed,  and  in  the  meekness 
of  that  meek  voice  which  said  ;  Sau/,  wh_y 
per secutest  thou  MeP — so  that  the  preaching 
of  Him  which  His  disciples  preached  con- 
cerning Him  in  presence  of  many,  should  be 
like  to  that  preaching  which  He  preached 
concerning  Himself  But  even  as,  if  He 
had  not  spoken  meekly,  it  would  not  have 
been  made  known  there  that  He  was  meek, 
so,  had  He  not  appeared  there  as  an  over- 
powering light,  it  would  not  have  been  made 
known  there  that  He  was  exalted. 

35.  And  if  thou  shouldst  say;  "What 
necessity  was  there  that  He  should  speak 
humbly  .?  Could  He  not  have  convinced 
him  also  through  the  greatness  of  the  light  '?  " 
Know,  thou  that  questionest,  that  this  re- 
joinder may  be  returned  to  thee  ;  that  be- 
cause it  was  necessary  that  He  should  speak 
humbly.  He  therefore  spoke  humbly.  For 
by  Him  Who  is  wise  in  all  things,  there  was 
done  there  nothing  that  was  not  meet  to  be 
done.  For  He  Who  has  given  knowledge 
to  artificers  to  do  each  thing  severally  with 
the  instrument  meet  for  it,  does  He  not 
Himself  know  that  which  He  gives  others 
the  power  of  knowing  .?  Therefore  whatso- 
ever has  been  wrought  or  is  being  wrought 
by  the  Godhead,  that  very  thing  that  is 
wrought  by  Him  at  that  time,  is  for  the 
furtherance  of  [God's]  working  at  that  time, 
even  though  to  the  blind  the  DiAune  order- 
ings  seem  contrariwise.  But  that  we  may 
not  restrain  by  constraint  of  words  a  wise 
enquirer,  one  that  wishes  to  grow  by  true 
persuasion  as  the  seed  by  the  rain-drops  ; 
know,  O  enquirer,  that  because  Saul  was  a 
persecutor,  but  our  Lord  was  endeavouring 
to  make  him  persecuted  instead  of  per- 
secutor, therefore  He  of  His  wisdom  made 
haste  to  cry — Saul,  why  persecutest  thou 
MeP — in  order  that,  when  Saul  who  was  being 
made  a  disciple,  heard  Him  Who  was  mak- 


THREE  HOMILIES. 


321 


ing  him  a  disciple,  saying,  Why  persecutest 
thou  Me  P  he  might  know  that  the  ]\Iaster 
Whose  servant  he  was  becoming,  was  a 
persecuted  Master,  and  so  might  quickly 
cast  away  the  persecution  of  his  former 
masters,  and  might  clothe  himself  in  the 
persecuted  state  of  his  persecuted  Master. 
Now  any  master  who  wishes  to  teach  a  man 
anything,  teaches  him  either  by  deeds  or 
by  words.  But  if  he  teach  him  neither  by 
words  nor  by  deeds,  the  man  cannot  be  in- 
structed in  his  craft.  So  that,  even  though 
our  Lord  did  not  teach  Paul  humility  by 
deeds,  yet  by  voice  He  taught  him  endur- 
ance of  persecution  which  He  could  not 
teach  him  by  deed.  For  before  our  Lord 
was  crucified.  He  taught  His  disciples 
humble  endurance  of  persecution  by  deed. 
But  after  He  had  finished  His  persecution 
by  crucifixion,  as  He  said,  Lo  !  all  things 
are  finished.^  He  could  not  vainly  return 
and  begin  again  anything  which  once  for 
all  had  been  wisely  finished.  Or  why 
again  do  ye  seek  for  the  crucifixion  and 
shame  of  the  Son  of  God? 

36.  For  even  though  our  Lord  in  His 
grace  had  beforetime  brought  the  majesty 
of  His  Godhead  into  humility,  yet  afterwards 
in  His  justice  He  willed  not  again  to  bring 
back  to  humiliation  the  littleness  of  man- 
hood which  had  been  made  great.  But  be- 
cause it  was  necessary  that  the  persecuting 
disciple  should  learn  endurance  of  persecu- 
tion, while  yet  it  was  impossible  that  the 
Master  should  again  come  down  and  be 
persecuted  afresh  ;  Fie  taught  him  by  voice 
that  which  could  not  be  taught  by  deeds. 
Saul,  why  persecxitest  ihoti  I\le  P  The  ex- 
planation of  which  utterance  is  this  ; — "  Saul, 
why  art  thou  not  persecuted  in  ]\Ie  .''  "  But  in 
order  that  Saul  might  not  suppose  that  it  was 
because  of  His  weakness  our  Lord  was  perse- 
cuted, the  strength  of  the  overpowering  light 
which  shone  upon  him,  convinced  him.  For 
if  the  eyes  of  Saul  could  not  endure  the  shin- 
ing of  that  light,  how  could  the  hands  of  Saul 
bind  and  fetter  the  disciples  of  the    Lord  of 


VOL.  XIII. 


■  John  xix.  30. 
-21 


that  light  ?  But  his  hands  had  fettered  the 
disciples,  that  he  might  learn  their  power  in 
their  bonds  ;  while  his  eyes  could  not  en- 
dure the  beams,  that  by  their  strength  he 
might  learn  his  own  weakness.  But  had 
not  the  power  of  that  light  shone  upon  him, 
when  the  Lord  said  to  him  ;  Saul,  why  perse- 
cutest thou  Me  ?  Then  because  of  the  mad- 
ness of  the  pride  wherein  Paul  was  set  up  at 
that  time,  he  would  perhaps  have  said  this 
to  Him,  "I  am  persecuting  Thee  for  this 
reason,  because  Thou  hast  said.  Why  perse- 
cutest thou  Me  P  For  who  is  there  that  would 
not  persecute  Thee,  when  Thou,  with  such 
strength,  troublest  Thy  persecutor  with 
these  feeble  cries. "  But  the  humility  of  our 
Lord  was  heard  in  the  voice,  and  the  power 
of  the  light  shone  forth  in  the  beams.  So 
Paul  could  not  despise  the  humility  of 
the  voice,  because  of  the  glory  of  the 
light. 

T,'].  Thus  were  his  ears  brought  into  dis- 
cipleship  to  the  voice  which  he  heard,  be- 
cause his  eyes  sufficed  not  to  endure  the 
beams  which  they  saw.  That  marvel  of 
the  dawning  of  the  light  was  shed  forth 
upon  his  eyeballs  and  did  them  hurt  ;  and 
the  voice  of  the  Lord  of  the  light  entered 
his  ears,  but  did  them  no  harm.  But  be- 
tween the  light  and  the  Lord  of  the  light, 
which  ought  to  have  been  the  stronger.? 
For  if  the  light  which  was  created  by  Him 
was  so  overpowering,  how  much  more  over- 
powering He  by  Whom  this  very  light  was 
created  !  But  if  the  Lord  of  the  light  was 
overpowering,  as  indeed  He  is  overpower- 
ing, how  did  His  voice  enter  the  hearing  and 
not  harm  it .?  even  as  that  light  which  hurt 
the  sight.''  But  hear  the  wonder  and  the 
marvel  which  our  Lord  wrought  by  His 
grace.  For  our  Lord  willed  not  to  humble 
that  light  which  is  His  ;  but  He  being  Lord 
of  the  light  humbled  Himself.  But  as  the 
Lord  of  the  light  is  greater  than  the  light 
which  is  His,  so  great  is  the  glory  that  the 
Lord  of  the  light  should  humble  Himself 
rather  than  humble  the  light. 

38.  As  also  in  the  night,  while  He  was 
praying,    it    is  written  ; — There  appeared  to 


322 


EPHRAIM  SYRUS. 


Him  an  angel  strengthening  Him. '  But  here 
all  mouths,  celestial  and  terrestrial,  are  in- 
sufficient to  give  thanks  to  Him  by  Whose 
hand  the  angels  were  created  ;  that  He  was 
strengthened  for  the  sake  of  sinners  by  that 
angel  who  was  created  by  His  hand.  As  then 
the  angel  from  above  stood  in  glory  and  in 
brightness,  while  the  Lord  of  the  angel, 
that  He  might  exalt  man  who  was  degraded, 
stood  in  degradation  and  humility  ;  so  also 
here  that  light  flashed  forth  in  manifestation  ; 
but  the  Lord  of  the  light,  for  the  sake  of 
helping  one  persecutor,  spoke  with  humble 
voice  and  lowly  words. 

39.  For  this  cause  therefore  that  light 
which  was  overpowering,  because  it  was 
not  diminished,  entered  the  eyeballs  with 
overpowering  manifestation  and  injured 
them.  But  the  Lord  of  the  light,  because 
He  had  lowered  Himself  in  order  to  help, — 
His  lowly  voice  entered  the  ears  that  had 
need  and  helped  them.  But  in  order  that 
the  help  of  that  voice  which  had  become 
lowly,  might  not  fail  Him,  therefore  the 
strength  of  that  light  was  not  lowered,  in 
order  that  because  of  that  light,  which  was 
not  lowered,  the  help  of  that  voice  which 
was  lowered,  might  be  believed.  But  this 
is  a  marvel,  that  until  our  Lord  made  Him- 
self lowly  in  voice,  Paul  was  not  made 
lowly  in  deed;  for  even  as,  before  He  came 
down  and  clothed  Himself  in  a  body,  our 
Lord  was  in  exaltation  with  His  Father ; 
yet  in  His  exaltation  men  did  not  learn 
humility  ;  but  when  He  humbled  Himself 
and  came  down  from  His  exaltation,  then 
by  His  humbleness  humility  was  soon 
among  men  ;  so  again  after  His  resurrection 
and  ascension  He  was  in  glory  at  the  right 
hand  of  God  His  Father,  but  by  that  His 
exaltation,  Paul  did  not  learn  humility. 
Therefore  He  that  was  exalted  and  sat  at 
the  right  hand  of  His  Father,  ceased  from 
glorious  and  lofty  speech,  and  He  cried 
as  one  wronged  and  oppressed,  with 
feeble  and  meek  words,  saying, — Said,  Saul, 
why  persecutest  thou  Me  P      Thus,    humble 

'  Luke  xxii.  43. 


words  prevailed  over  harsh  bridles.  For 
by  humble  words,  as  by  bridles,  the  perse- 
cuted led  the  persecutor  from  the  broad  way 
of  the  persecutors  into  the  narrow  way  of 
the  persecuted.  And  since  all  the  signs  that 
were  done  in  the  Name  of  our  Lord  did  not 
convince  Paul,  our  Lord  made  haste  to  meet 
with  humility  him  who  was  hastening  on 
the  way  to  Damascus  in  the  vehemence  of 
pride.  Thus  by  His  humble  words,  the 
harsli  vehemence  of  pride  was  checked. 

40.  He  then  Who  used  humble  words  with 
Paul  His  persecutor,  He  also  used  humble 
sayings  with  the  Pharisee.  For  so  great  is 
the  power  of  humility  that  even  God  Who 
overcomes  all  did  not  overcome  without  it. 
Humility  was  able  also  in  the  wilderness  to 
bear  the  burden  of  the  stiff-necked  people. 
For  against  the  people  who  were  more  stub- 
born than  all  men,  was  set  Moses  who  was 
more  meek  than  all  men.  For  God  Who 
needs  not  anything,  when  He  had  set  free 
the  people,  afterwards  had  need  of  the  hu- 
mility of  IMoses,  that  this  humility  might 
endure  the  wrath  and  murmuring  of  the 
People  that  provoked  him.  For  humility 
alone  could  endure  the  gainsayings  of  that 
people,  which  the  signs  of  Egypt  and  the 
prodigies  (wrought)  in  the  desert  could  not 
subdue.  For  when  pride  had  wrought  di- 
visions amongst  the  people,  humility  by  its 
prayer  used  to  close  up  their  divisions.  If 
then  the  humility  of  the  Stammerer  endured 
six  hundred  thousand,  how  much  more  ex- 
ceedingly did  the  humility  of  Him,  Who 
gave  speech  to  the  Stammerer  endure  .''  For 
the  humility  of  Moses  is  a  shadow  of  the 
humility  of  our  Lord. 

41.  Our  Lord  then  saw  that  Simon  the 
Pharisee  did  not  believe  the  signs  and  won- 
ders which  he  had  seen.  He  came  to  him 
to  persuade  him  with  humble  words  ;  and 
humble  utterances  overcame  him,  whom 
mighty  wonders  had  not  overcome.  What 
then  are  the  wonders  which  that  Pharisee 
had  seen  ?  He  had  seen  the  dead  raised  to 
life,  the  lepers  cleansed,  the  blind  with  eyes 
opened.  These  signs  compelled  that  Phari- 
see to  entertain  our  Lord  as  a  prophet.    But 


THREE  HOMILIES. 


323 


he  who  entertained  Him  as  a  prophet, 
changed  so  as  to  despise  Him  for  one  who 
had  not  knowledge,  saying  (namely); — 
Had  this  man  heen  a  prophet,  He  would  have 
known  that  this  woman — who  had  approached 
Him — is  a  sinner.  But  we  may  despise  the 
Pharisee  and  say,  Had  he  been  a  man  of 
discernment,'  he  would  have  learned  from 
that  sinful  woman,  who  approached  our 
Lord,  not  that  He  was  a  prophet,  but  the 
Lord  of  the  Prophets.  For  the  tears  of  the 
sinful  woman  testified,  that  it  was  not  a 
prophet  they  were  propitiating,  but  Him, 
Who,  as  God,  was  wroth  with  her  sins.  For, 
because  the  prophets  sufficed  not  to  raise 
sinners  to  life,  the  Lord  of  the  prophets  came 
down  to  heal  those  who  were  in  evil  case. 
But  what  physician  is  there  who  hinders  the 
smitten,  that  they  should  not  come  to  him, 
O  blind  Pharisee,  as  it  befel  that  she  came 
to  our  Physician  !  For  why  did  the  smitten 
woman  approach'  Him, — she,  whose  wounds 
were  healed  by  her  tears .'  He  Who  had 
come  down  to  be  a  fountain  of  healing 
amongst  the  diseased,  was  proclaiming 
this  ; — Let  every  one  that  is  athirst,  come  and 
drink."^  But  when  the  Pharisees,  this  man's 
companions,  murmured  at  the  healing  of 
sinners,  the  Physician  taught  concerning 
His  art,  that  the  door  is  opened  for  the  dis- 
eased and  not  for  the  whole, ,  for /A^  that 
are  whole  need  not  a  physician  hut  they  that 
are  sick.^  Therefore  the  praise  of  the  phy- 
sician is  the  healing  of  the  diseased  ; — that 
the  shame  of  the  Pharisee  who  reproved  the 
praise  of  our  physician  may  be  greater.  But 
our  Lord^used  to  show  signs  in  the  streets  ; 
and  also  when  He  entered  into  the  house  of 
the  Pharisee,  He  showed  signs  which  were 
greater  than  those  He  had  shown  outside. 
For  in  the  street  He  made  whole  the  bodies 
that  were  sick,  but  within  He  healed  the 
souls  that  were  diseased.  Outside,  He 
raised  to  life  the  mortality  of  Lazarus  :  but 
within,  He  raised  to  life  the  mortality  of  the 
sinful  woman.      He  restored  the  living  soul 


'  Parusha  ;  the   resemblance  of  the   word  to  Pari- 
sha  (=  Pharisee)  is  here  played  on. 
2  John  vii.  37.  '  Matt.  i.x.  12. 


to  the  corpse  from  which  it  had  gone  out ; 
And  He  expelled  from  the  sinful  woman  the 
deadly  sin  which  dwelt  within  her.  But  the 
blind  (Pharisee)  who  was  insufficient  for 
great  things,  because  of  the  great  things 
which  he  saw  not,  belied  those  small  things 
which  he  had  seen.  For  he  was  a  son  of 
Israel  who  attributed  weakness  to  his  God, 
and  not  to  himself.  For  (Israel  said), 
Jliough  He  smote  the  rock  and  the  waters 
flotved,  can  He  also  give  us  bread  ?  '^  But 
when  our  Lord  saw  his  weakness,  that  it 
missed  the  great  things  and,  because  of 
them,  the  small  things  also,  He  hasted  to 
put  forward  a  simple  word,  as  though  for  a 
babe  that  was  being  reared  on  milk,  and 
was  not  capable  of  solid  food. 

42.  For  by  that  wherein  thou  knewest,  O 
Pharisee,  that  our  Lord  was  not  a  prophet, 
by  that  very  thing  it  was  proved  that  thou 
didst  not  know  the  prophets.  For  by  this 
that  thou  saidst  ; — Had  this  man  heen  a  pro- 
phet, he  would  have  knotvn,  thou  showest 
herein  that  (in  thy  esteem)  whoever  is  a 
prophet  knows  all  things.  But  lo  !  some 
matters  were  hidden  from  the  prophets  ; 
how  then  dost  thou  attribute  the  revelation 
of  all  hidden  things  to  the  prophets  }  But 
this  unwise  teacher  who  perverted  the  scrip- 
tures of  the  Prophets,  did  not  even  under- 
stand what  he  read  in  the  scriptures.  For 
it  was  not  only  that  the  greatness  of  the  Lord 
was  not  discerned  by  that  Pharisee,  but  he 
did  not  even  discern  the  weakness  of  the 
prophets.  For  our  Lord,  as  knowing  all 
things,  allowed  that  sinful  woman  to  come 
in  and  receive  His  peace.  But  Elisha,  as 
one  ignorant,  said  to  the  Shunamite  ; — Peace 
to  thee  and  peace  he  to  the  child.^  Accord- 
ingly he  who  supposed  that  our  Lord  was 
proved  not  to  be  a  prophet,  was  himself 
proved  not  to  know  the  Prophets.  When 
the  mind  contains  malice  and  cannot  refrain, 
then  that  malice  which  is  in  it,  is  cunning 
in  finding  a  pretext  for  opening  a  door ;  but 
in  case  that  pretext,  in  which  the  deceiver 
takes   refuge   is   confuted,    he    knows   that 


■•  Ps.  l.xxviii.  20. 


5  2  Kings  iv.  26. 


324 


EPHRAIM  SYRUS. 


within  this  there  is  another  concealed  which 
he  may  employ. 

Now  observe  this  son  of  Israel,  how  he  was 
like  Israel  in  stubbornness.  For  heathenism 
was  bound  up  in  the  mind  of  the  People  ; 
therefore  Moses  was  taken  away  from  them, 
that  the  wickedness  that  was  within  them 
might  become  manifest.  But  that  they  might 
not  be  put  to  shame,  and  that  it  might  not  be 
known  how  they  were  seeking  idols,  they 
first  sought  for  Moses,  and  then  for  idols. 
As  for  this  Moses,  we  know  not  what  has  be- 
come ofhim^  And  if  God,  Who  cannot  die, 
brought  thee  out  of  Egypt,  why  dost  thou 
seek  for  a  man,  who  at  some  time  must  die.? 
Yet  they  did  not  desire  Moses,  that  he 
should  become  a  god  to  them  ;  because 
Moses  could  hear  and  see  and  reprove  ;  but 
they  sought  for  a  god  who  could  neither 
hear  nor  see  nor  reprove.  But  whensoever 
Moses  shall  have  died,  what  shall  remain  of 
him  }  For  behold,  thy  God  is  a  living  God, 
and  lo  !  He  has  revealed  Himself  to  thee  by 
living  testimonies.  For  the  bright  cloud 
was  at  that  time  overshadowing  them,  and 
they  had  the  pillar  of  light  in  the  night-time. 
Water  flowed  for  them  from  the  rock,  and 
they  drank  its  streams.  They  were  delighted 
every  day  by  tasting  that  manna,  the  fame 
of  which  we  have  heard.  How  was  Moses 
far  from  thee  .?  Behold  the  signs  of  Moses 
surround  thee.  Or  how  does  the  person  of 
Moses  profit  thee,  when  thou  hast  such  a 
guide  as  this  }  If  thy  garments  wear  not 
old,  and  a  temperate  air  refreshes  thee,  if 
the  heat  and  the  cold  do  not  hurt  thee,  and" 
thou  hast  rest  from  war,  and  art  far  removed 
from  the  fear  of  Egypt, — what  thing  then 
was  lacking  to  Israel  that  he  sought  for 
Moses  }  Open  heathenism  was  lacking  to 
him.  For  it  was  not  for  Moses  that  he 
sought,  but  on  the  pretext  of  Moses'  absence 
he  followed  after  the  calf.  Thus  briefly 
have  we  showed,  that  when  the  mind  is  full 
of  anything,  but  an  opposing  reason  meets 
it,  then  it  forces  it  by  violence  to  open  for  it 
a  door  to  that  which  it  desires. 

'  Ex.  xxxii.  I. 


43.  Thou  too,  O  Pharisee,  athirst  for  blas- 
phemy, what  sawest  thou  in  our  Lord,  to 
show  that  He  was  not  a  prophet.''  For  lo  1 
the  things  that  belong  to  the  Lord  of  the 
Prophets  were  seen  in  Him.  For  the  gushing 
tears  made  haste  to  proclaim  that  they  were 
shed  as  before  God.  The  sorrowing  kisses 
testified  that  they  sought  to  win  over  the 
creditor  to  tear  up  the  debt-bonds.  The 
goodly  ointment  of  the  sinful  woman  pro- 
claimed that  it  was  a  bribe  of  penitence. 
These  medicines  the  sinful  woman  offered 
to  her  Physician,  that  by  her  tears  He  might 
wash  away  her  stains,  by  her  kisses  He 
might  heal  her  wounds,  by  her  sweet  oint- 
ment He  might  make  her  evil  name  sweet 
as  the  odour  of  her  ointment.  This  is  the 
Physician  who  heals  men  by  the  medicines 
which  they  bring  to  Him.  These  marvels 
were  shown  at  that  time  ;  but  to  the  Pharisee 
instead  of  these  there  appeared  blasphemy. 
For  what  could  be  established  in  the  weep- 
ing of  the  sinful  woman,  but  that  He  can 
justify  sinners.?  Else,  judge  thou  in  thy 
mind,  O  blind  teacher,  why  was  that  mourn- 
ful weeping  in  the  joyful  feast,  so  that,  while, 
they  were  making  merry  with  food,  she  was 
in  bitterness  with  her  tears }  Because  she 
was  a  sinner,  her  deeds  were  unchaste,  and 
these  (deeds)  she  was  wont  to  do.  But  if 
at  that  time,  from  the  wantonness  of  sinners 
she  was  turned  to  chastity,  then  acknow- 
ledge, thou  who  saidst  He  is  not  a  prophet, 
that  He  is  One  who  makes  those  chaste 
that  have  been  wanton.  For  by  this,  that 
thou  knowest  that  she  is  a  sinner,  and  by 
this,  that  thou  seest  her  now  penitent,  search 
out  where  is  the  power  that  changed  her. 
For  he  ought  to  have  fallen  down  and  wor- 
shipped Him  Who,  while  silent,  in  His 
silence  turned  to  chastity  those  sinners 
whom  the  Prophets  by  their  vehement  utter- 
ances could  not  turn  to  chastity.  A  won- 
derfvd  and  marvellous  thing  was  seen  in  the 
house  of  the  Pharisee  ;  a  sinful  woman  that 
sat  and  wept,  and  she  who  wept  said  not 
wherefore  she  wept  ;  nor  did  He  at  Whose 
feet  she  sat  say  to  her,  Why  weepest  thou  .? 
The  sinner  did  not  need  with  her  lips  to 


THREE  HOMILIES. 


325 


petition  our  Lord,  because  she  believed  that 
He  knew,  as  God,  the  petitions  that  were 
hidden  in  her  tears.  Nor  did  our  Lord  ask 
her.  What  hast  thou  done  ?  For  He  knew 
that  by  her  pure  kisses  she  was  atoning  for 
her  transgressions.  So  then  she,  because 
she  believed  that  He  knew  the  things  that 
were  hidden,  offered  to  Him  her  prayers  in 
her  heart ;  for  knowing  secret  things  He  had 
no  need  of  the  outward  lips.  If  then  the 
sinner,  because  she  knew  that  our  Lord  was 
God,  sought  not  to  persuade  Him  with  her 
lips  ;  and  our  Lord,  because  as  God  He 
discerned  her  thoughts,  therefore  questioned 
her  not ;  dost  not  thou,  O  tyrant  Pharisee, 
from  the  silence  of  both  understand  the  posi- 
tion of  both  ;  that  she  was  praying  as  to 
God  in  her  heart,  and  that  He  as  God  was 
in  silence  searching  out  her  thoughts  ?  But 
the  Pharisee  could  not  see  and  understand 
these  things,  because  he  was  a  son  of  Israel, 
who  though  perceiving,  saw  not,  and  though 
he  heard,  understood  not.  Though  then 
our  Lord  knew  that  that  Pharisee  thought 
evil  thoughts  concerning  Him,  He  confuted 
him  gently  and  not  harshly.  Forsweetness 
came  down  from  on  high  to  break  down  the 
bitterness  with  which  the  Evil  One  had 
stamped  us.  Therefore  our  Lord  taught 
that  Pharisee  of  Himself  and  in  Himself,  as 
though  saying.  Even  as  I,  though  I  knew 
the  evil  things  in  thy  heart,  yet  gently 
persuaded  thee,  so  though  I  knew  the  evil 
things  of  this  woman,  I  mercifully  received 
her. 

But  let  us  hear  how  long-suffering  was 
drawn  after  the  hasty  thought,  so  as  to 
draw  it  from  haste  to  understanding.  A 
certain  creditor  had  two  debtors.  One  oived 
five  hundred  dinars,  and  the  other  fifty 
dinars. — (Be  not  wearied,  O  hearer,  at  the 
length  of  the  repetition  of  the  parable,  lest 
thou  be  contrary  to  Him  Who  in  the  parable 
was  long-suffering  for  the  sake  of  giving 
help.) — At  length,  when  neither  of  them  had 
wherewithal  to  pay,  he  forgave  them  both. 
Which  of  them  dost  thou  think  would  love 
him  More  .'^  Simon  said  to  Him,  I  suppose 
that  he,   to  whom  more  was   forgiven.      Our 


Lord  said  to  him,,  Thou  hast  rightly  judged. 
Our  Lord  in  His  justice  commended  the 
perverse  (Pharisee),  because  of  the  right 
judgment,  which  he  had  judged,  though  he 
in  his  wickedness  had  answered  the  good 
Lord  concerning  the  mercy  He  had  wrought. 
Now  many  things  are  laid  up  in  this  parable  ; 
for  it  is  a  treasury  full  of  many  helps.  Why 
then  did  our  Lord  require  that  the  Pharisee 
should  pass  judgment  for  Him  between  the 
two  debtors  .?  Was  it  not  that  the  greatness, 
coming  after  the  littleness,  might  show  it- 
self that  nothing  of  the  littleness  was  drawn 
after  the  greatness.'  For  our  Lord,  since 
He  knew  the  secret  things,  was  long-suffer- 
ing and  questioned  Simon,  that  those  might 
be  put  to  shame  who,  though  not  knowing, 
were  hasty  to  blame,  but  not  to  enquire. 
For  if,  O  man,  before  I  heard  thy  judgment 
passed,  I  judged  not  of  it,  why  didst  thou, 
before  thou  heardest  from  Me,  the  case  of 
the  sinful  woman,  hastily  blame }  Now 
this  was  done  for  our  instruction,  that  we 
might  be  swift  to  enquire,  but  slow  to  pass 
our  sentence.  For  had  that  Pharisee  been 
long-suffering,  lo !  that  pardon  which  our 
Lord  in  the  end  gave  to  tlie  sinful  woman, 
would  have  taught  him  everything.  Long- 
suffering  is  wont  to  acquire  all  things  for 
those  that  acquire  it. 

44.  But  again  ;  through  the  forgiveness  of 
the  two  debtors,  our  Lord  led  into  forgive- 
ness him  who  was  in  need  of  forgiveness, 
yet  in  whose  e)'-es  the  forgiveness  of  debts 
was  hateful.  For  though  the  debts  of  the 
Pharisee  himself  needed  forgiveness,  yet 
the  forgiveness  of  the  debts  of  the  sinful 
woman  was  hateful  in  his  eyes.  For  had 
there  been  this  forgiveness  of  debts  in  the 
mind  of  the  Pharisee,  it  would  not  have 
been  in  his  eyes  disgraceful  that  that  sinful 
woman  should  have  come  for  forgiveness 
of  her  debts  to  God  and  not  to  the  priests  ; 
for  the  priests  could  not  forgive  sins  such  as 
those.  But  this  sinful  woman  from  the 
glorious  works  which  our  Lord  did,  believed 
that  He  could  also  forgive  sins.  For  she 
knew  that  whoso  is  able  to  restore  the 
members  of  the  body,  is  able  also  to  cleanse 


326 


EPHRAIM  SYRUS. 


away  the  spots  of  the  soul.  But  the  Phari- 
see, though  he  was  a  teacher,  did  not  know 
this.  For  the  teachers  of  Israel  were  wont 
to  be  fools,  put  to  shame  by  the  despised 
and  vile.  For  they  were  put  to  shame  by 
that  blind  man  to  whom  they  said; — We 
know  that  this  ma?i  is  a  sinner.^  But  he 
said  to  them  : — How  did  He  open  my  eyes  ? 
lo  !  God  hears  not  sinners}  These  are  the 
blind  teachers  who  were  made  guides  to 
others  ;  and  their  perverse  path  was  made 
straight  by  a  blind  man. 

45.  But  hear  ye  the  marvel  that  our  Lord 
wrought.  Because  that  Pharisee  supposed 
that  our  Lord  did  not  know  that  the  woman 
who  touched  Him  was  a  sinner  ;  our  Lord 
made  the  lips  of  the  Pharisee  like  the  strings 
of  a  harp  ;  and  by  his  very  lips  He  sang 
how  she  was  trampling  under  foot  his  sins, 
though  he  knew  it  not.  And  he  who  as 
though  he  knew  had  blamed,  was  found  to 
be  a  harp,  whereto  another  could  sing  of 
that  which  he  knew.  For  our  Lord  com- 
pared the  sins  of  the  sinful  v/oman  to  five 
hundred  dinars,  and  caused  them  to  pass 
into  the  hearing  of  the  Pharisee  by  the  par- 
able which  he  heard  ;  and  again  brought 
them  forth  from  his  mouth  in  the  judgment 
he  gave  ;  though  Simon  knew  not,  when  he 
was  judging,  that  those  five  hundred  dinars 
denoted  the  sins  of  the  sinful  woman.  And 
(the  Pharisee)  who  thought  concerning  our 
Lord  that  He  had  not  knowledge  of  her 
sins,  was  himself  found  not  to  have  know- 
ledge of  them,  when  he  heard  of  those 
debts  in  the  parable,  and  gave  judgment 
concerning  them  with  his  voice.  But  when 
it  was  explained  to  him  at  last  by  our  Lord, 
then  the  Pharisee  knew  that  alike  his  ears 
and  also  his  lips  were,  as  it  were,  instru- 
ments for  our  Lord,  through  which  He  might 
sing  the  glories  of  His  knowledge. 

For  this  Pharisee  was  the  fellow  of  those 
scribes,  whose  sentence  by  their  own 
mouths  our  Lord  gave  against  them  ; — What 
then  ivill  the  Lord  of  the  vineyard  do  to  those 
husbandiyien?'^    They  say  unto  Him,  against 


themselves  : — He  will  terribly  destroy  them, 
and  will  hire  out  the  vineyard  to  husband- 
men who  will  render  unto  Him  the  fruit  in 
its  season.  This  is  the  Godhead  to  which 
all  things  are  easy,  which  by  the  mouths, 
the  very  mouths  that  blasphemed  it,  pro- 
nounced the  sentence  of  those  very  mouths 
against  them. 

46.  Glory  then  be  to  Him  the  Invisible, 
who  clothed  Himself  in  invisibility,  that 
sinners  might  be  able  to  draw  near  to  Him. 
For  our  Lord  did  not  repel  the  sinful  woman 
as  the  Pharisee  expected  ;  inasmuch  as  He 
descended  from  the  height  which  no  man 
can  reach  unto,  altogether  in  order  that 
lowly  publicans,  like  Zaccheus,  might  reach 
unto  Him.  And  the  Nature  which  none  can 
handle,  clothed  Itself  in  a  body,  altogether 
in  order  that  all  lips'  might  kiss  His  feet  as 
the  sinful  woman  did.  For  the  sacred  soul 
was  hidden  within  the  veil  of  flesh,  and  so 
touched  all  unclean  lips  and  sanctified  them. 
Thus  He  Whom  His  appetite  was  supposed 
to  invite  to  feasting,  His  feet  invited  to  tears  ; 
He  was  the  good  Physician,  who  came  forth 
to  go  to  the  sinful  woman  who  was  seeking 
Him  in  her  soul.  She  then  anointed  the 
feet  of  our  Lord,  who  (anointed)  not  His 
head, — she  who  was  trodden  down  in  the 
dust  by  all.  For  those  Pharisees  who  justi- 
fied themselves  and  despised  all  (else),  trod 
her  down.  But  He  the  Merciful,  Whose 
pure  body  sanctified  her  uncleanness,  had 
pity  on  her. 

47.  But  Mary  anointed  the  head  of  our 
Lord's  body,*  as  a  token  of  the  better  part 
which  she  had  chosen.  And  Christ  prophe- 
sied concerning  that  which  her  soul  had 
chosen.  While  Martha  was  cumbered  with 
serving,  Mary  was  hungering  to  be  satisfied 
with  spiritual  things  by  Him  Who  also  sat- 
isfies us  with  bodily  things.  So  Mary  re- 
freshed Him  with  precious  ointment,  as  He 
had  refreshed  her  with  His  exalted  teaching. 
Mary  by  the  oil  showed  forth  the  mystery 
of  His  mortality.  Who  by  His  teaching 
mortified   the   concupiscence   of  her  flesh. 


'  John  ix.  24-31. 


'^  Matt.  xxi.  40-44. 


^  Is.  vi.  7. 


*  Matt.  xxvi.  7. 


THREE  HOMILIES. 


327 


Thus  the  sinful  woman  by  the  flood  of  her 
tears,  in  full  assurance  was  rewarded  with 
remission  of  sins  from  beside  His  feet;  and 
she  who  had  the  issue  of  blood,  stole  heal- 
ing from  the  hem  of  His  garment.  But 
Mary  received  blessing  openly  from  His 
mouth,  as  a  reward  of  the  service  of  her 
hands  upon  His  head.  For  she  poured  out 
on  His  head  the  precious  ointment,  and  re- 
ceived from  His  mouth  a  wonderful  pro- 
mise. This  is  the  ointment  which  was  sown 
above  and  yielded  fruit  below.  For  she 
sowed  it  on  His  head  and  gathered  its  fruit 
from  between  His  lips  ; — She  shall  have  a 
name  and  this  memorial  in  every  place  where 
My  Gospel  shall  be  preached. '  Accordingly, 
what  she  then  received  of  Him,  He  is  able 
to  cause  to  pass  unto  all  generations  :  and 
in  no  generation  can  any  hinder  it.  For 
the  ointment  which  she  poured  upon  His 
head,  gave  its  odour  in  presence  of  all  the 
guests  and  refreshed  Him  ;  so  also  the 
goodly  name  which  He  gave  her,  passes 
down  through  all  generations  and  brings 
honour  to  her.  Even  as  all  who  were  at 
the  feast  were  sensible  of  her  ointment ;  it 
was  meet  that  all  who  come  into  the  world 
should  be  sensible  of  her  triumph.  This  is 
a  loan  whereof  the  increase  is  exacted  in 
all  generations. 

48.  Now  Simeon  the  priest,  when,  he  took 
Him  up  in  his  arms  to  present  Him  before 
God,''  understood  as  he  saw  [Him]  that  He 
was  not  presenting  Him,  but  was  being 
himself  presented.  For  the  Son  was  not 
presented  by  the  servant  to  His  Father,  but 
the  servant  was  presented  by  the  Son  to  his 
Lord.  For  it  is  not  possible  that  He,  by 
Whom  every  offering  is  presented,  should 
be  presented  by  another.  For  the  offering 
does  not  present  him  that  offers  it  ;  but  by 
them  that  offer  are  offerings  presented.  So 
then  He  Who  receives  offerings  gave  Him- 
self to  be  offered  by  another,  that  those  who 
presented  Him,  while  offering  Him,  might 
themselves  be  presented  by  Him.  For  as 
He  gave  His  body  to  be  eaten,  that  when 


'  Matt.  xxvi.  13. 


2  Luke  ii.  28. 


eaten  It  might  quicken  to  life  them  that  ate 
Him  ;  so  He  gave  Himself  to  be  offered, 
that  by  His  Cross  the  hands  of  them  that 
offered  Him  might  be  sanctified.  So,  then, 
though  the  arms  of  Simeon  seemed  to  be 
presenting  the  Son,  yet  the  words  of  Simeon 
testified  that  he  was  presented  by  the  Son. 
Therefore  we  can  have  no  dispute  concern- 
ing this,  because  that  which  was  said  put 
an  end  to  dispute  ; — Now  let  test  Thou  Thy 
servant  depart  in  peace.^  He  then  who  is  let 
depart  to  go  in  peace  to  God,  is  presented 
as  an  offering  to  God.  And  in  order  to 
make  known  by  whom  he  was  presented, 
he  said, — For  lo  I  mine  eyes  have  seen  lliy 
mercy ^  If  there  was  no  grace  wrought 
on  him,  why  then  did  he  give  thanks } 
But  rightly  did  he  give  thanks,  that  he 
was  thought  worthy  to  receive  in  his 
arms  Him,  Whom  angels  and  prophets 
greatly  desired  to  see.  For  lo  !  mine  eyes 
have  seen  Thy  mercy.  Let  us  understand 
then  and  see.  Is  mercy  that  which  shows 
mercy  to  another,  or  is  it  that  which  receives 
mercy  from  another.?  But  if  mercy  is  that 
which  shows  mercy  to  all,  well  did  Simeon 
call  our  Lord  by  the  name  of  the  mercy  that 
showed  mercy  to  him, — Him  Who  freed  him 
from  the  world  which  is  full  of  snares,  that 
he  might  go  to  Eden  which  is  full  of  plea- 
sures ;  for  he  who  was  priest  said  and  testi- 
fied that  he  was  offered  as  an  offering,  that 
from  the  midst  of  the  perishing  world  he 
should  go  and  be  stored  up  in  the  treasure- 
house  which  is  kept  safe.  For  one  for  whom 
it  may  be  that  what  he  has  found  should  be 
lost,  to  him  it  belongs  to  be  diligent  that  it 
should  be  kept  safe.  But  for  our  Lord  it 
could  not  be  that  He  should  be  lost ;  but  by 
Him  the  lost  were  found.  So  then,  through 
the  Son  Who  could  not  be  lost,  the  servant 
who  was  very  desirous  not  to  be  lost,  was 
presented.  Lo  I  mine  eyes  have  seen  Thy 
mercy.  It  is  evident  Simeon  received  grace 
from  that  Child  Whom  he  was  carrying. 
For  inwardly  he  received  grace  from  that 
Infant,   Whom    openly  he  received   in    his 


3  Luke  ii.  29- 


4  Luke  ii.  30. 


328 


EPHRAIM  SYRUS. 


arms.  For  through  Him  Who  was  glorious, 
even  when  He  was  carried,  being  small  and 
feeble,  he  that  carried  Him  was  made  great. 

49.  But  inasmuch  as  Simeon  endured  to 
carry  on  his  weak  arms  that  Majesty  which 
the  creatures  could  not  endure,  it  is  evident 
that  his  weakness  was  made  strong  by  the 
strength  which  he  carried.  For  at  that  time 
Simeon  also  along  with  all  creatures  was 
secretly  upheld  by  the  almighty  strength  of 
the  Son.  Now  this  is  a  marvel,  that  out- 
wardly it  was  he  that  was  strengthened  that 
carried  Him  Who  strengthened  him ;  but 
inwardly  it  was  the  strength  that  bore  its 
bearer.  For  the  Majesty  straitened  itself, 
that  they  who  carried  it  might  endure  it ;  in 
order  that  as  far  as  that  Majesty  stooped  to 
our  littleness,  so  far  should  our  love  be 
raised  up  from  all  desires  to .  reach  that 
Majesty. 

50.  So  likewise  the  ship  that  carried  our 
Lord  ;  it  was  He  that  bare  it,  in  that  He 
stayed  from  it  the  wind  that  would  have 
sunk  it.  Peace,  for  thou  art  shut  up.  While 
He  was  on  the  sea,  His  arm  reached  even 
to  the  fountain  of  the  wind,'  to  shut  it  up. 
The  ship  bare  His  manhood,  but  the  power 
of  His  Godhead  bare  the  ship  and  all  that 
was  therein.  But  that  He  might  show  that 
even  His  manhood  needed  not  the  ship,  in- 
stead of  the  planks  which  a  shipwright  puts 
together  and  fastens.  He  like  the  Architect 
of  creation,  made  the  waters  solid  and  joined 
them  together  and  laid  them  under  His  feet. 
So  the  Lord "  strengthened  the  hands  of 
Simeon  the  Priest,  that  his  arms  might  bear 
up  in  the  Temple  the  strength  that  was  bear- 
ing up  all ;  as  He  strengthened  the  feet  of 
Simeon  the  Apostle,  that  they  might  bear 
themselves  up  on  the  water.  And  so  that 
name  which  bore  the  first-begotten  in  the 
Temple  was  afterwards  borne  up  by  the  first- 
begotten  in  the  sea  ;  that  He  might  show  that 
as  in  the  sea  the  drowning  was  borne  up  by 
Him,  He  did  not  need  to  be  borne  by  Simeon 
on  the  dry  ground.  But  our  Lord  bare 
Simeon  up  openly  in  the  midst  of  the  sea  to 

1  Mark  iv.  39. 


teach  that   also  on    the  dry  land  He   sup- 
ported him  secretly. 

51.  Accordingly,  the  Son  came  to  the 
servant ;  not  that  the  Son  might  be  pre- 
sented by  the  servant,  but  that  by  the  Son 
the  servant  mJght  present  to  His  Lord 
Priesthood  and  Prophecy,  to  be  laid  up  with 
Him.  For  prophecy  and  priesthood,  which 
were  given  through  Moses,  were  handed 
down,  both  of  them,  and  reached  to  Simeon. 
For  he  was  a  pure  vessel,  who  sanctified 
himself  that  he  might  be  like  Moses,  capable 
for  both  of  them.  There  are  small  vessels 
which  are  capable  for  great  gifts.  There 
are  gifts  for  which  one  is  capable,  by  reason 
of  their  grace  ;  yet  many  are  not  capable 
for  them,  by  reason  of  their  greatness. 
Thus,  then,  Simeon  presented  our  Lord,  and 
in  Him  offered  both  these  things  ;  so  that 
that  which  was  given  to  Moses  in  the  wilder- 
ness, was  received  from  Simeon  in  the 
Temple.  But  seeing  that  our  Lord  is  the 
vessel  wherein  all  fulness  dwells,  when 
Simeon  was  offering  Him  before  God,  he 
poured  over  Him  (as  a  drink-offering)  those 
two  (gifts),  priesthood  from  His  hands  and 
prophecy  from  His  lips.  Priesthood  con- 
tinued on  the  hands  of  Simeon,  because  of 
his  purifications  ;  and  prophecy  dwelt  in 
operation  iipon  his  lips,  because  of  revela- 
tions. When  then  these  two  powers  saw 
Him  who  was  Lord  of  both,  they  two  united 
together  and  poured  themselves  into  the 
vessel  that  was  capable  of  both  ;  that  could 
contain  priesthood  and  kingdom  and  pro- 
phecy. That  Infant  then,  who  was  wrapped 
in  swaddling  clothes,  because  of  His  gra- 
ciousness,  clothed  Himself  in  priesthood 
and  prophecy  because  of  His  Majesty.  For 
Simeon  clothed  Him  in  these,  and  gave  Him 
to  her  who  had  wrapped  Him  in  swaddling 
clothes.  For  when  he  gave  Him  to  His 
mother,  he  gave  along  with  Him  the  priest- 
hood ;  and  when  he  prophesied  to  her  con- 
cerning Him,  This  (child)  is  set  for  the  fall 
and  rising  again,"^  he  gave  prophecy  also 
with  Him. 

2  Luke  ii.  34. 


THREE  HOMILIES. 


329 


52.  Then  Mary  received  her  firstborn  and 
went  forth.  He  was  outwardly  wrapped  in 
swaddling-  clothes,  but  secretly  He  was 
clothed  with  prophecy  and  priesthood. 
Whatsoever  then  was  handed  down  from 
Moses,  was  received  from  Simeon,  but  con- 
tinued and  was  possessed  by  the  Lord  of 
both.  So  then  the  steward  first,  and  the 
treasurer  lastly,  handed  over  the  keys  of 
priesthood  and  prophecy  to  Him  who  has 
authority  over  the  treasurer  of  them  both. 
Therefore,  His  Father  gave  Him  the  spirit 
not  by  measure,'  because  all  measures  of  the 
spirit  are  under  his  hand.  And  that  our 
Lord  might  show  that  He  received  the  keys 
from  the  former  stewards,  He  said  to 
Simeon  :  To  Ihee  I  will  give  the  keys  of  the 
doors^  But  how  should  He  have  given 
them  to  another,  had  He  not  received  them 
from  another }  So,  then,  the  keys  which 
He  had  received  from  Simeon  the  priest, 
them  He  gave  to  another  Simeon  the 
Apostle  ;  that  even  though  the  People  had 
not  hearkened  to  the  former  Simeon,  the 
Gentiles  might  hearken  to  the  latter  Simeon. 

53.  But  because  John  also  was  the  trea- 
surer of  baptism,  the  Lord  of  the  stewardship 
came  to  him  to  receive  from  him  the  keys 
of  the  house  of  reconciliation.  For  John 
used  to  wash  away  in  common  water  the 
blemishes  of  sins  ;  that  bodies  might  become 
meet  for  the  garment  of  the  Spirit,  given 
by  our  Lord.  Therefore,  because  the  Spirit 
was  with  the  Son,  He  came  to  John  to  re- 
ceive from  him  baptism,  that  He  might 
mingle  with  the  visible  waters  the  invisible 
Spirit ;  that  they  whose  bodies  should  feel 
the  moistening  of  the  water,  their  souls 
should  feel  the  gift  of  the  Spirit  ;  that  even 
as  the  bodies  outwardly  feel  the  pouring  of 
the  water  upon  them,  so  the  souls  inwardly 
may  feel  the  pouring  of  the  Spirit  upon 
them.  Accordingly,  even  as  our  Lord  when 
He  was  baptised,  was  clothed  in  baptism 
and  carried  baptism  with  Him,  so  also  when 
He  was  presented  in  the  Temple,  He  put  on 
prophecy  and   priesthood,    and  went  forth 


John  iii.  34. 


2  Matt.  xvi.  19. 


bearing  the  purity  of  the  priesthood  upon 
His  pure  members,  and  bearing  the  words 
of  prophecy  in  His  wondrous  ears.  For 
when  Simeon  was  sanctifying  the  body  of 
the  Child  who  sanctifies  all,  that  body  re- 
ceived the  priesthood  in  its  sanctification. 
And  again,  when  Simeon  was  prophesying 
over  Him,  prophecy  quickly  entered  the 
hearing  of  the  Child.  For  if  John  leaped  in 
the  womb  and  perceived  the  voice  of  the 
Mother  of  our  Lord,"  how  much  more  should 
our  Lord  have  heard  in  the  Temple .''  For 
lo  !  it  was  because  of  Him  that  John  knew 
(so  as)  to  hear  in  the  womb. 

54.  Accordingly,  each  one  of  the  gifts  that 
was  stored  up  for  the  Son,  He  gathered 
from  their  true  tree.  For  He  received  bap- 
tism from  the  Jordan,  even  though  John 
still  after  Him  used  to  baptise.  And  He 
received  priesthood  from  the  Temple,  even 
though  Annas  the  High  Priest  exercised  it. 
And  again.  He  received  prophecy  which  had 
been  handed  down  amongst  the  righteous, 
even  though  by  it  Caiaphas  in  mockery 
platted  a  crown  for  our  Lord,  and  He  re- 
ceived the  kingdom  from  the  house  of  David, 
even  though  Herod  held  the  place  and  exer- 
cised it. 

55.  This  is  He  Who  flew  and  came  down 
from  on  high ;  and  when  all  those  gifts 
which  He  had  given  to  those  of  old  time 
saw  Him,  they  came  flying  from  every 
quarter  and  rested  on  Him  their  Giver.  For 
they  gathered  themselves  together  from 
every  side,  to  come  and  be  grafted  into 
their  natural  tree.  For  they  had  been  grafted 
into  bitter  trees,  namely  into  wicked  kings 
and  priests.  Therefore  they  hastened  to 
come  to  their  sweet  parent-stock  ;  namely 
to  the  Godhead  Who  in  sufficiency  came 
down  to  the  people  of  Israel,  that  the  parts 
of  Him  might  be  gathered  to  Him.  And 
when  He  received  of  them  that  which  was 
His  own,  that  which  was  not  His  own  was 
rejected  ;  since  for  the  sake  of  His  own  He 
had  borne  also  with  that  which  was  not  His 
owni.      For   He   bore   with  the  idolatry  of 

2  Luke  i.  41. 


330 


EPHRAIM  SYRUS. 


Israel,  for  the  sake  of  His  priesthood  ;  and 
He  bore  with  its  diviners,  for  the  sake  of 
His  prophets  ;  and  He  bore  with  its  wicked 
dominion,  for  the  sake  of  His  holy  crown. 

56.  But  when  our  Lord  took  to  Himself 
Priesthood  from  them,  He  sanctified  by  it 
all  the  Gentiles.  And  again,  when  He  took 
to  Himself  prophecy,  He  revealed  by  it  His 
counsels  to  all  nations.  And  when  he  wove 
His  crown.  He  bound  the  strong  One  who 
takes  all  men  captive,  and  divides  his  spoils. 
These  gifts  were  barren,  with  the  fig-tree, 
which  while  it  was  barren  of  fruit  made 
barren  such  glorious  powers  as  these.  There- 
fore as  being  without  fruit,  it  was  cut  off, 
that  these  gifts  might  pass  forth  from  it  and 
bring  forth  fruit  abundantly  among  all  the 
Gentiles. 

57.  So  He,  Who  came  to  make  our  bodies 
abodes  for  His  indwelling,  passed  by  all 
those  dwelling-places.  Let  each  one  of  us 
then  be  a  dwelling-place  for  Him  Who  loves 
me.  Let  us  come  to  Him  and  make  our 
abode  with  Him.  This  is  the  Godhead 
Whom  though  all  creation  cannot  contain, 
yet  a  lowly  and  humble  soul  suffices  to  re- 
ceive Him. 

ON   ADMONITION  AND  REPENTANCE. 

1.  Not  of  compulsion  is  the  doctrine  ;  of 
free-will  is  the  word  of  life.  Whoso  is  will- 
ing to  hear  the  doctrine,  let  him  cleanse  the 
field  of  his  will,  that  the  good  seed  fall  not 
among  the  thorns  of  vain  enquirings.  If 
thou  wouldst  heed  the  word  of  life,  cut  thy- 
self off  from  evil  things  ;  the  hearing  of  the 
word  profits  nothing  to  the  man  that  is 
busied  with  sins.  If  thou  wiliest  to  be  good, 
love  not  dissolute  customs.  First  of  all, 
trust  in  God,  and  then  hearken  thou  to  His 
law. 

2.  Thou  canst  not  hear  His  words,  while 
thou  dost  not  know  thyself;  and  if  thou 
keepest  His  judgments  while  thy  under- 
standing is  aloof  from  Him,  who  will  give 
thee  thy  reward  ?  Who  will  keep  for  thee 
thy  recompense.'  Thou  wast  baptised  in 
His    Name;    confess   His   Name!     In  the 


Persons  and  in  the  naming,  Father  and  Son 
and  Holy  Spirit,  three  Names  and  Persons, 
these  three  shall  be  a  wall  to  thee,  against 
divisions  and  wranglings.  Doubt  not  thou 
of  the  truth,  lest  thou  perish  through  the 
truth.  Thou  wast  baptised  from  the 
water  ;  thou  hast  put  on  Christ  in  His  nam- 
ing ;  the  seat  of  the  Lord  is  on  thy  person 
and  His  stamp  on  thy  forehead.  See  that 
thou  become  not  another's,  for  other  Lord 
hast  thou  none.  One  is  He  Who  formed  us 
in  His  mercy  ;  one  is  He  Who  redeemed  us 
on  His  cross.  He  it  is  Who  guides  our  life  ; 
He  it  is  Who  has  power  over  our  feebleness  ; 
He  it  is  Who  brings  to  pass  our  Resurrec- 
tion. He  rewards  us  according  to  our 
works.  Blessed  is  he  that  confesses  Him, 
and  hears  and  keeps  His  commandments  ! 
Thou,  O  man,  art  a  son  of  God  Who  is  high 
over  all.  See  that  thou  vex  not  by  thy 
works  the  Father  Who  is  good  and  gracious. 

3.  If  thou  art  wroth  against  thy  neigh- 
bour, thou  art  wroth  against  God  ;  and  if 
thou  bearest  anger  in  thy  heart,  against  thy 
Lord  is  thy  boldness  uplifted.  If  in  envy 
thou  rebukest,  wicked  is  all  thy  reproof. 
But  if  charity  dwell  in  thee,  thou  hast  on 
earth  no  enemy.  And  if  thou  art  a  true  son 
of  peace,  thou  wilt  stir  up  wrath  in  no  man. 
If  thou  art  just  and  upright,  thou  wilt  not 
do  wrong  to  thy  fellow.  And  if  thou  lovest 
to  be  angry,  be  angry  with  the  wicked  and 
it  will  become  thee;  if  to  wage  war  thou 
seekest,  lo  !  Satan  is  thy  adversary  ;  if  thou 
desirest  to  revile,  against  the  demons  dis- 
play thy  curses.  If  thou  shouldst  insult  the 
King's  image,  thou  shalt  pay  the  penalty  of 
murder  ;  and  if  thou  revilest  a  man,  thou 
revilest  the  image  of  God.  Do  honour  to 
thy  neighbour,  and  lo  !  thou  hast  honoured 
God.  But  if  thou  wouldst  dishonour  Him, 
in  wrath  assail  thy  neighbour  ! 

4.  This  is  the  first  Commandment, — 77iou 
shall  love  the  Lord  thy  God  with  all  thy  heart 
and  thy  soul,  a7id  with  thy  might  according 
as  thou  art  able.  The  sign  that  thou  lovest 
God,  is  this,  that  thou  lovest  thy  fellow  ; 
and  if  thou  hatest  thy  fellow,  thy  hatred  is 
towards  God.     For  it  is  blasphemy  if  thou 


THREE  HOMILIES. 


331 


prayest  before  God  while  thou  art  wroth. 
For  thy  heart  also  convicts  thee,  that  in  vain 
thou  multipliest  words  :  thy  conscience 
rightly  judges  that  in  thy  prayers  thou  pro- 
fitest  nought.  Christ  as  He  hung  on  the 
height  of  the  tree,  interceded  for  His  mur- 
derers ;  and  thou  (who  art)  dust,  son  of  the 
clay,  rage  fills  thee  at  its  will.  Thou  keep- 
est  anger  against  thy  brother ;  and  dost 
thou  yet  dare  to  pray  ?  Even  he  that  stands 
on  thy  side,  though  he  be  not  neighbour  to 
thy  sins,  the  taint  of  iniquity  reaches  unto 
him,  and  his  petition  is  not  heard.  Leave 
off  rage  and  then  pray  ;  and  unless  thou 
wouldst  further  provoke,  restrain  anger  and 
so  shalt  thou  supplicate.  And  if  he  (the 
other)  is  not  to  encounter  thee  in  fury,  ban- 
ish rage  from  that  body,  because  it  is  holden 
with  lusts. 

5.  Thou  hast  a  spiritual  nature  ;  the  soul 
is  the  image  of  the  Creator  ;  honour  the  im- 
age of  God,  by  being  in  agreement  with  all 
men.  Remember  death,  and  be  not  angry, 
that  thy  peace  be  not  of  constraint.  As 
ong  as  thy  life  remains  to  thee,  cleanse  thy 
50ul  from  wrath  ;  for  if  it  should  go  to  Sheol 
vvith  thee,  thy  road  will  be  straight  to  Ge- 
\enna.  Keep  not  anger  in  thy  heart  ;  hold 
lot  fury  in  thy  soul  ;  thoii  hast  not  power 
)ver  thy  soul,  save  to  do  that  which  is.good. 

Thou  art  bought  with  the  blood  of  God;  ^  thou 
irt  redeemed  by  the  passion  of  Christ  ;  for 
hy  sake  He  suffered  death,  that  thou  might- 
'  st  die  to  thy  sins.  His  face  endured  spit- 
1  ing,  that  thou  mightest  not  shrink  from 
i  corn.  Vinegar  and  gall  did  He  drink,  that 
1  hou  mightest  be  set  apart  from  wrath.  He 
]  eceived  stripes  on  His  body,  that  thou 
]  lightest  not  fear  suffering.  If  thou  art  in 
i  mth  His  servant,  fear  thy  holy  Lord  ;  if  thou 
;  rt  His  true  disciple,  walk  in  thy  Master's 
i  )otsteps.  Endure  scorn  from  thy  brother, 
t  lat  thou  mayest  be  the  companion  of  Christ. 
]  >isplay  not  anger  against  man,  that  thou  be 
1  ot  set  apart  from  thy  Redeemer. 

6.  Thou  art  a  man,  the  dust  of  the  earth, 
c  lay,   kinsman    of  the    clod ;  thou    art   the 

1  Acts  XX.  28. 


son  of  the  race  of  beasts.  If  thou  knowest 
not  thy  honour ;  separate  thy  soul  from  ani- 
mals, by  works  and  not  by  words.  If  thou 
lovest  derision,  thou  art  altogether  as  Satan  ; 
and  if  thou  mockest  at  thy  fellow,  thou  art 
the  mouth  of  the  Devil  ;  if  against  defects 
and  flaws,  in  (injurious)  names  thou  de- 
lightest,  Satan  is  not  in  creation  but  his 
place  thou  hast  seized  by  force.  Get  thee 
far,  O  man,  from  this  ;  for  it  is  altogether 
hurtful  ;  and  if  thou  desirest  to  live  well,  sit 
not  with  the  scorner,  lest  thou  become  the 
partner  of  his  sin  and  of  his  punishment. 
Hate  mockery  which  is  altogether  (the 
cause  of  weeping),  and  mirth  which  is  (the 
cause  of)  cleansing.  And  if  thou  shouldst 
hear  a  mocker  by  chance,  when  thou  art  not 
desiring  it,  sign  thyself  with  the  cross  of 
light,  and  hasten  from  thence  like  an  ante- 
lope. Where  Satan  lodges,  Christ  will  in  no- 
wise dwell  ;  a  spacious  dwelling  for  Satan  is 
the  man  that  mocks  at  his  neighbour  ;  a  pal- 
ace of  the  Enemy  is  the  heart  of  the  mocker. 
Satan  does  not  desire  to  add  any  other  evil 
to  it.  Mockery  is  sufficient  for  him  to  sup- 
ply the  place  of  all.  Neither  his  belly  nor 
yet  his  purse  can  (the  sinner)  fill  with  that 
sin  of  his.  By  his  laughter  is  the  wretch 
despoiled,  and  he  knows  not  nor  does  he 
perceive  it.  For  his  wound,  there  is  no  cure  ; 
for  his  sickness,  there  is  no  healing ;  his 
pain,  admits  no  remedy  ;  and  his  sore,  en- 
dures no  medicine.  I  desire  not  with  such 
a  one  to  put  forth  my  tongue  to  reprove 
him:  enough  for  him  is  his  own  shame; 
sufficient  for  him  is  his  boldness.  Blessed 
is  he  that  has  not  heard  him  ;  and  blessed 
is  he  that  has  not  known  him.  Be  it  far 
from  thee,  O  Church,  that  he  should  enter 
thee,  that  evil  leaven  of  Satan  ! 

7.  Narrow  is  the  way  of  life,  and  broad  the 
way  of  torment ;  prayer  is  able  to  bring  a 
man  to  the  house  of  the  kingdom.  This  is 
the  perfect  work  ;  prayer  that  is  pure  from 
iniquity.  The  righteousness  of  man  is  as 
nothing  accounted.  The  work  of  men, 
what  is  it  ?    His  labour  is  altogether  vanity.  ^ 

2  Eccles.  i.  3. 


332 


EPHRAIM  SYRUS. 


Of  Thee,  O  Lord,  of  Thy  grace  it  is  that  in 
our  nature  we  should  become  good.  Of 
Thee  is  righteousness,  that  we  from  men 
should  become  righteous.  Of  Thee  is  the 
mercy  and  favour,  that  we  from  the  dust 
should  become  Thy  image.  Give  power  to 
our  will,  that  we  be  not  sunk  in  sin  !  Pour 
into  our  heart  memory,  that  at  every  hour 
we  may  know  Thy  honour  !  Plant  Thou 
truth  in  our  minds,  that  we  perish  not 
among  doubts  !  Occupy  our  understanding 
with  Thy  law,  that  it  wander  not  in  vain 
thoughts  !  Order  the  motions  of  our  mem- 
bers, that  they  bring  no  hurt  upon  us ! 
Draw  thou  near  to  God,  that  Satan  may  flee 
from  thee.  Cast  out  passions  from  thy 
heart,  and  lo  !  thou  hast  put  to  flight  the 
enemy.  Hate  thou  sins  and  wickedness, 
and  Satan  at  once  will  have  fled.  Whatsoever 
sins  thou  servest,  thou  art  worshipping  secret 
idols.  Whatsoever  transgressions  thou 
lovest,  thou  art  serving  demons  in  thy  soul. 
Whensoever  thou  strivest  with  thy  brother, 
Satan  abides  in  peace.  Whensoever  thou 
enviest  thy  fellow,  thou  givest  rest  to  Devils. 
Whensoever  thou  tellest  the  shortcoming  of 
others  who  are  not  present,  thy  tongue  has 
made  a  harp  for  the  music  of  the  devil. 
Whensoever  hatred  is  in  thy  soul,  great  is 
the  peace  of  the  Deceiver.  Whensoever 
thou  lovest  incantations,  thy  labour  is  alto- 
gether of  the  left  hand.'  If  thou  lovest  un- 
seemly discourse,  thou  preparest  a  feast  for 
demons.  For  this  is  the  worship  of  idols, 
the  working  of  the  lusts  (of  the  flesh). 

8.  If  so  be  thou  givest  a  gift  in  pride,  this 
is  not  of  God.  If  thou  art  lifted  up  by 
reason  of  thy  knowledge,  thou  hast  denied 
the  grace  of  God.  If  thou  art  poor  and 
proud,  lo !  thy  end  is  in  thy  torment.  If 
thou  art  haughty  and  needy,  lo  !  thy  need 
is  toward  thy  destruction.  If  thou  art  sick 
and  criest  out,  lo  !  thy  trouble  is  full  of 
harm.  If  thou  art  in  need  of  food,  yet  thy 
mind  longs  for  riches  ;  thy  distress  is  with 
the  poor,  but  thy  torment  with  the  rich.  If 
thou  shalt  look  unchastely,  and  shalt  desire 

'  I.e.,  such  as  fits  for  a  place  on  Christ's  left  hand, 
at  the  Judgment. 


thy  neighbour's  wife,  lo  !  thy  portion  shall  be 
with  the  adulterers,  and  thy  hell  with  the 
fornicators.  Let  thine  own  fountain  be  for 
thyself  and  driiik  waters  from  thy  well.  Let 
thy  fountains  he  for  thyself  alone,  and  let 
not  another  drink  with  thee."^  Require  purity 
of  thy  body  as  thou  requires:  of  thy  yoke- 
fellow. Thou  wouldst  not  have  her  commit 
lewdness,  the  wife  of  thy  youth,  with  an- 
other man  ;  commit  not  thou  lewdness  with 
another  woman,  the  wife  of  a  different  hus- 
band. Let  the  defilement  of  her  be  hateful 
in  thine  eyes  ;  keep  aloof  from  it  altogether. 
Chastity  beseems  the  wife  ;  purity  is  as  her 
adornment;  law  becomes  the  husband; 
justice  is  the  crown  for  his  head.  Desire 
not  thou  the  bed  of  thy  neighbour  lest  an- 
other desire  thy  bed.  Preserve  purity  in  thy 
marriage,  that  thy  marriage  may  be  holy. 
His  conscience  reproves  the  man,  who  cor- 
rupts the  wife  of  his  neighbour.  He  fears, 
and  deceives  through  terror,  whoso  has  en- 
gaged in  fornication.  Darkness  is  dearer  to 
him  than  light,  whose  manner  of  life  is  not 
pure.  Every  hour  he  stands  in  dread,  who 
commits  adultery  secretly.  The  adulterer 
is  also  a  thief  who  breaks  into  houses  in 
darkness.  The  very  place  reproves  him, 
where  he  does  the  evil  and  wickedness.  He 
enters  the  chamber  and  sins  ;  in  the  dark- 
ness he  does  his  will.  The  time  will  come 
when  it  shall  be  disclosed,  when  his  secret 
deeds  shall  be  manifested.  With  what  eyes 
dost  thou  look  towards  God  in  prayer .-' 
What  hands  dost  thou  raise  when  thou 
askest  pardon  .?  Be  ashamed  and  dismayed 
for  thyself,  that  thou  art  void  of  understand- 
ing. If  when  thy  neighbour  see  thee,  thou 
art  ashamed  and  dismayed,  how  much  more 
shouldst  thou  be  ashamed  before  God  Who 
sees  all.?  Thou  art  like  the  sow,'  thy  com- 
panion, that  wallows  altogether  in  mire. 
Even  in  seeing,  thou  mayest  sin,  if  thy  mind 
is  not  watchful  ;  and  in  hearing  thou  mayest 
transgress,  if  thou  dost  not  guard  thy  hear- 
ing. The  fornicator's  heart  waxes  wanton 
through  speech  that  is  full  of  uncleanness. 


'^  Prov.  V.  15-17. 


3  2  Pet.  ii.  22. 


THREE  HOMILIES. 


333 


The  passion  hidden  in  the  mind,  sight  and 
hearing  awaken  it. 

9.  He  puts  on  garments  of  shame  who  de- 
sires to  commit  fornication,  that  from  the 
lust  of  raiment,  lewdness  may  enter  and 
dwell  in  his  heart.  Make  thou  not  snares 
of  thy  garments  for  that  which  is  openly 
wanton.  Speak  not  a  word  in  craftiness, 
nor  dig  thy  neighbour's  well.  Look  not  after 
the  harlot  ;  be  not  snared  by  the  beauty  of 
her  face.  She  is  even  as  the  dog  that  is 
mad,  yea,  much  more  bold  than  it. 
Modesty  is  removed  from  her  face,  she 
knows  not  what  shame  is.  With  spitting 
accept  her  person  ;  with  reviling  meet  her- 
self ;  with  a  rod  pursue  her  like  a  dog,  for 
she  is  like  one,  and  to  be  compared  with 
such.  Reject  the  sweetness  of  her  words, 
lest  thou  fall  into  her  net.  She  empties 
purses  and  wallets,  and  her  gains  are  with- 
out number.  Flee  from  her,  for  she  is  the 
daughter  of  vipers,  that  she  tear  not  in 
pieces  thy  whole  body. 

ID.  Thou  shalt  not  slander  any  man,  lest 
they  call  thee  Satan.  If  thou  hatest  the 
name,  go  not  near  to  the  act;  but  if  thou 
lovest  the  act,  be  not  angry  at  the  name. 
Count  thyself  rebuked  first  of  all  by  the 
beasts  and  birds,  how  that  every  kind  cleaves 
to  its  kind ;  and  so  agree  thou  with  thy 
yokefellow.  Rejoice  not  in  men's  dis- 
honour, that  thou  become  not  a  Satan  thy- 
self. If  evil  should  happen  to  him  that  hates 
thee,  see  thou  rejoice  not,  lest  thou  sin.  If 
thine  adversary  should  fall,  be  thou  in  pain 
and  mourning.  Keep  thy  heart  with  all  dili- 
gence,^ that  it  sin  not  in  secret ;  for  there  is 
to  be  a  laying  bare  of  thoughts  and  of  actions. 
Employ  thy  hands  in  labour,  and  let  thy 
heart  meditate  in  prayer.  Love  not  vain 
discourse,  for  discourse  that  shall  be  profit- 
able alike  to  the  soul  and  the  body  lightens 
the  burden  of  thy  labour. 

II.  Does  the  poor  man  cry  at  thy  door.? 
Arise  and  open  for  him  gladly  :  refresh  him 
when  he  is  wearied  ;  sustain  his  heart,  for 
it  is  sad.      Thou  knowest  by  experience  the 

1  Prov.  iv.  23. 


affliction  of  poverty  :  receive  not  others  in 
thy  house,  and  drive  not  out  the  beggar. 
Have  thou  also  a  law,  a  comely  law  for  thy 
household.  Establish  an  order  that  is  wise, 
that  the  abjects  laugh  not  at  thee.  Be  care- 
ful in  all  thy  doings,  that  thou  be  not  a  sport 
for  fools  ;  be  upright  and  prudent,  and  both 
simple  and  wise.^  Let  thy  body  be  quiet 
and  cheerful,  thy  greeting  seemly  and 
simple  ;  thy  discourse  without  fault,  thy 
speech  brief  and  savoury  ;  thy  words  few 
and  sound,  full  of  savour  and  understand- 
ing. Speak  not  overmuch,  not  even  words 
that  are  wise  ;  "^  for  all  things  that  are  over- 
many,  though  they  be  wise  are  wearisome. 
— To  them  of  thy  household  be  as  a  father. 
Amongst  thy  brethren  esteem  thyself  least, 
and  inferioramongst  thy  fellows,  and  of  little 
account  with  all  men.  With  thy  friend  keep 
a  secret ;  to  those  that  love  thee  be  true. 
See  that  there  be  no  wrangling  ;  the  secrets 
of  thy  friends  reveal  not,  lest  all  that  hear 
thee  hate  thee  and  esteem  thee  a  mischief- 
maker.  With  those  that  hate  thee  wrangle 
not,  neither  face  to  face  nor  yet  in  thy 
heart.  No  enemy  shalt  thou  have  but  Satan 
his  very  self.  Give  counsel  to  the  wife  thou 
hast  wedded  ;  give  heed  to  her  doings  ;  as 
stronger  thou  art  answerable  that  thou 
shouldst  sustain  her  weakness.  For  weak 
is  womankind,  and  very  ready  to  fall.  Be 
thou  as  a  hawk,  when  kindled  (to  anger), 
but  when  wrath  departs  from  thee,  be  glad- 
some and  also  firm,  in  the  blending  of  di- 
verse qualities.  Keep  silence  among  the 
aged;  to  the  elders  give  due  honour.  Hon- 
our the  priests  with  diligence,  as  good 
stewards  of  the  household.  Give  due  hon- 
our to  their  degree,  and  search  not  out  their 
doings.  In  his  degree  the  priest  is  an  angel, 
but  in  his  doings  a  man.  By  mercy  he  is 
made  a  mediator,  between  God  and  man- 
kind. 

12.  Search  not  out  the  faults  of  men  ;  re- 
veal not  the  sin  of  thy  fellow  ;  the  short- 
comings of  thy  neighbours,  in  speech  of  the 
mouth  repeat  not.     Thou  art   not  judge  in 

«  Matt.  X.  16. 


334 


EPHRAIM  SYRUS. 


creation,  thou  hast  not  dominion  over  the 
earth.  If  thou  lovest  righteousness,  reprove 
thy  soul  and  thyself.  Be  thou  judge  unto 
thine  own  sins,  and  chastener  of  thy  own 
transgressions.  Make  thou  not  inquiry  mali- 
ciously, into  the  misdeeds  of  men.  For  if 
thou  doest  this,  injuries  will  not  be  lacking 
to  thee.  Trust  not  the  hearing  of  the  ear, 
for  many  are  the  deceivers.  Vain  reports 
believe  thou  not,  for  false  rumours  are  not 
few. 

13.  Regard  not  spells  and  divinations,  for 
that  is  communion  with  Satan.  Love  not 
idle  prating,  not  even  in  behalf  of  righteous- 
ness. Discourse  concerning  thyself  begin 
thou  not,  even  in  behalf  of  what  is  becom- 
ing. Flee  and  hide  thyself  from  wrangling, 
as  from  a  violent  robber.  See  that  thou  be  not 
a  surety  in  a  loan,  lest  thou  sin.  According 
as  thou  hast,  assist  him,  (even)  the  man 
that  is  poorer  than  thou.  Mock  not  the 
foolish  man  ;  pray  that  thou  be  not  even  as 
he.  Him  that  sins  blame  not,  lest  thou  also 
be  put  to  confusion.  To  him  that  repents 
of  his  sins  be  a  helper  and  counsellor,  and 
encourage  him  that  is  able  to  rise.  Let  him 
hold  fast  hope  in  God,  and  his  sin  shall  be 
burned  as  stubble.  Visit  the  sick  and  be 
not  wearied,  that  thou  mayest  be  beloved 
of  men.  Be  familiar  w^ith  the  house  of 
mourning,  but  a  stranger  to  the  house  of 
feasting.  Be  not  constant  in  drinking  wine, 
lest  thy  shortcomings  multiply.  Cast  a  wall 
round  thy  lips,  and  set  a  guard  upon  thy 
mouth  ;  endure  suffering  with  thy  neighbour 
and  share  also  in  his  tribulation.  A  good 
friend  in  tribulation  is  made  known  to  him 
that  loves  him.  In  charity  follow  the 
deceased,  with  sorrow  and  with  offerings, 
and  pray  that  he  may  have  rest  in  the  hid- 
den place  whither  he  is  going. 

14.  When  thou  standest  in  prayer,  cry  in 
thy  soul  :  Have  mercy  on  me,  I  am  a  sin- 
ner and  weak  ;  be  gracious,  O  God,  to  my 
weakness,  and  grant  strength  to  me  to  pray 
a  prayer  that  shall  be  pleasing  to  Thy  Will. 
"  Punish  Thou  not  mine  enemies,  take  not 
vengeance  on  them  that  hate  me  ;  but  grant 
them  in  Thy  grace  that  they  may  become 


doers  of  Thy  Will."  At  the  time  of  prayer 
and  petition,  in  contemplations  such  as 
these  continue  thou.  Bow  thy  head  before 
the  Mighty  One. 

15.  Do  not  thou  resist  evil,  for  he  is  evil 
from  the  Evil  One,  whoso  resists  evil.  ^  Keep 
not  back  aught  from  any  man,  that  if  he 
perishes  thou  mayest  not  be  blamed. 
Change  not  thy  respect  for  a  man's  person, 
according  to  goods  and  possessions.  Make 
all  things  as  though  they  were  not  and  God 
alone  were  in  being.  If  thou  shalt  ask  of 
thy  neighbour  and  he  shall  not  give  thee 
according  to  thy  wish,  see  that  thou  say  not 
in  anger  a  word  that  is  full  of  bitterness. 
Oppose  not  thou  [fit]  seasons,  for  many  are 
the  changes.  Put  sorrow  far  from  thy  flesh, '^ 
and  sadness  from  thy  thoughts;  save  only 
that  for  thy  sins  thou  shouldst  be  constant 
in  sadness.  Cease  not  from  labour,  not  even 
though  thou  be  rich,  for  the  slothful  man 
gains  manifold  guilt  by  his  idleness. 

16.  Be  thou  a  lover  of  poverty,  and  be 
desirous  of  neediness.  If  thou  hast  them 
both  for  thy  portion,  thou  art  an  inheritor 
on  high.  Despise  not  the  voice  of  the  poor 
and  give  him  not  cause  to  curse  thee.  For 
if  he  curse  whose  palate  is  bitter,  the  Lord 
will  hear  his  petition.  If  his  garments  are 
foul,  wash  them  in  water,  which  freely  is 
bought.  Has  a  poor  man  entered  into  thy 
house.?  God  has  entered  into  thy  house; 
God  dwells  within  thy  abode.  He,  whom 
thou  hast  refreshed  from  his  troubles,  from 
troubles  will  deliver  thee.  Hast  thou  washed 
the  feet  of  the  stranger  ?  Thou  hast  washed 
away  the  tilth  of  thy  sins.  Hast  thou  pre- 
pared a  table  before  him  ?  Behold  God  eat- 
ing [at  it],  and  Christ  likewise  drinking  [at 
it],  and  the  Holy  Spirit  resting  [on  it].  Is 
the  poor  satisfied  at  thy  table  and  refreshed  ? 
Thou  hast  satisfied  Christ  thy  Lord.  He  is 
ready  to  be  thy  rewarder ;  in  presence  of 
angels  and  men  He  will  confess  thou  hast 
fed  His  hunger;  He  will  give  thanks  unto 
thee  that  thou  didst  give  Him  drink,  and 
quench  His  thirst. 


1  Matt.  V.  39. 


5  Eccles.  xi.  10. 


THREE  HOMILIES. 


335 


17.  O  how  gracious  is  the  Lord  !  O  how 
measureless  are  His  mercies  !  Happy  the 
race  of  mortals  when  God  confesses  it ! 
Woe  to  the  soul  which  He  denies  !  Fire  is 
stored  up  for  its  punishment.  Be  of  good 
cheer,  my  son,  in  hope  ;  sow  good  [seed]  " 
and  faint  not.  The  husbandman  sows  in 
hope,  and  the  merchant  journeys  in  hope, 
thou  also  lovest  good  [seed]  ;  in  the  hope 
look  for  the  reward.  Do  not  thou  aught 
at  all  without  the  beginning  of  prayer. 
With  the  sign  of  the  living  cross,  seal  all 
thy  doings,  my  son.  Go  not  forth  from  the 
door  of  thy  house  till  thou  hast  signed  the 
cross.  Whether  in  eating  or  in  drinking, 
whether  in  sleeping  or  in  waking,  whether 
in  thy  house  or  on  the  road,  or  again  in  the 
season  of  leisure,  neglect  not  this  sign  ;  for 
there  is  no  guardian  like  it.  It  shall  be  unto 
thee  as  a  wall,  in  the  forefront  of  all  thy  do- 
ings. And  teach  this  to  thy  children,  that 
heedfully  they  be  conformed  to  it. 

18.  Yoke  thyself  under  the  law,  that  thou 
mayest  be  a  freeman  in  very  truth.  Work 
not  the  desire  of  thy  soul  apart  from  the 
law  of  God.  How  many  commandments 
must  I  write,  and  how  many  laws  must  I 
engrave  ;  which,  if  thou  desirest  thy  free- 
dom, thou  canst  learn  all  from  thyself.-*  'And 
if  thou  lovest  purity,  thou  wilt  teach  it  to 
others  also.  Let  nature  be  thy  book,  and 
all  creation  thy  tables  ;  and  learn  from  them 
the  laws,  and  meditate  things  unwritten. 
The  sun  in  his  course  teaches  thee  that  thou 
rest  from  labour.  The  night  in  her  silence 
cries  to  thee  that  a  limit  is  set  to  thy  works. 
The  earth  and  the  fruit  of  the  tree  cry  that 
there  is  a  season  for  all  things.  The  seed 
thou  sowest  in  the  winter,  in  the  summer 
thou  gatherest  its  harvest.  Thus  in  the 
world  sow  seeds  of  righteousness,  and  in 
the  Resurrection  gather  them  in.     The  bird 

n  its  daily  gleaning  reproves  the  covetous 
\nd  his  greed,  and  rebukes  the  extortion 
hat  grasps  the  store  of  others.  Death,  the 
imit  of  all  things,  is  itself  the  reprover  of 
dl  things. 

1  Gal.  vi.  9. 


19.  Take  thou  refuge  in  God  Who  passes 
not  away  nor  is  changed.  Restrain  laugh- 
ter by  suffering,  and  mirthfulness  by  sorrow. 
Console  suffering  by  hope,  and  sadness  by 
expectation.  Believe  and  trust,  thou  that 
art  wise,  for  God  is  He  Who  guides  thee  ; 
and  if  His  care  leaves  thee  not,  there  is 
nothing  that  can  harm  thee.  If  one  man 
by  another  man,  the  lowly  by  the  great,  can 
be  saved,  how  much  more  shall  the  refuge  of 
God  preserve  the  man  that  believes  ?  Fear 
not  because  of  adversaries  who  with  vio- 
lence come  upon  thee.  He  will  watchfully 
guard  thy  soul,  and  hurtful  things  become 
profitable.  No  one  shall  lead  thee  by  com- 
pulsion, save  only  where  there  is  freedom. 
No  one  falls  into  temptation,  that  passes  the 
measure  of  his  strength.  There  is  no  evil  in 
chastisement,  if  so  be  that  freedom  is  willing. 
The  doings  are  not  perverse  of  freedom,  its 
will  is  perverted. 

20.  To  men  that  are  just  and  upright, 
temptations  become  helps.  Job,  a  man  of 
discernment,  was  victorious  in  temptations. 
Sickness  came  upon  him,  and  he  complained 
not;  disease  afflicted  him  and  he  murmured 
not ;  his  body  failed  and  his  strength 
departed,  but  his  will  was  not  weakened. 
He  proved  perfect  in  all  by  sufferings,  for 
as  much  as  temptations  crushed  him  not. 
Abraham  was  a  stranger,  from  his  place,  his 
race  [and  his  kindred].  But  by  this  he  was 
not  harmed;  nay  rather  he  triumphed 
greatly.  So  Joseph  from  the  house  of  bond- 
age was  made  to  rule  as  king  of  Fgypt. 
They  of  the  company  of  Ananias  and  Daniel 
delivered  others  from  bondage.  See  then, 
O  thou  that  art  wise,  the  power  that  freedom 
possesses  ;  that  nothing  can  injure  it  unless 
the  will  is  weakened.  Israel  with  sump- 
tuous living  waxed  fat,  and  kicked,'  and 
forgot  his  covenant.  He  worshipped  vain 
gods,  and  forgot  the  nature  of  his  creation. 
The  bondage  that  was  in  Egypt  he  forgat 
in  the  repose  of  the  desert.  As  often  as  he 
was  afflicted,  he  acknowledged  the  Lord 
alone  ;  but  when  he  was  dwelling  in  repose, 

2  Deut.  xxxii.  15. 


336 


EPHRAIM  SYRUS. 


he  forgot  God  his  Redeemer.  Seek  thou  not 
here  repose,  for  this  is  a  world  of  toil.  And 
if  thou  canst  wisely  discern,  change  thou 
not  time  for  time  ;  that  which  abides  for  that 
which  abides  not ;  that  which  ceases  not 
for  that  which  ceases  ;  nor  truth  for  lying  ; 
nor  body  for  shadow ;  nor  watching  for 
slumber  ;  nor  that  which  is  in  season  for  that 
which  is  out  of  season  ;  nor  the  Time  for  the 
times.  Collect  thy  mind,  let  it  not  wander 
among  varieties  which  profit  not. 

21.  No  one  in  creation  is  rich  but  he  that 
fears  God  ;  no  one  is  truly  poor  but  he  that 
lacks  the  truth.  How  needy  is  he,  and  not 
rich,  whose  need  witnesses  against  him, 
that  even  from  the  abject  and  the  beggars 
he  needs  to  receive  a  gift.  He  is  truly  a 
bondman,  and  many  are  his  masters  :  he 
renders  service  to  money,  to  riches,  and 
possessions.  His  lords  are  void  of  mercy, 
for  they  grant  him  no  repose.  Flee,  and 
live  in  poverty  ;  (as)  a  mother  she  pities  her 
beloved.  Seek  thou  refuge  in  indigence, 
who  nourishes  her  children  with  choice 
things  ;  her  yoke  is  light  and  pleasant, 
and  sweet  to  the  palate  her  memory.  The 
sick  in  conscience  alone  abhors  the  draught 
of  poverty  ;  the  fainthearted  dreads  the  yoke 
of  indigence  that  is  honourable.  Who  has 
granted  to  Thee,  Son  of  man,  in  the  world 
to  find  repose  ?  Who  has  granted  to  thee, 
thing'  of  dust,  to  be  rich  amidst  poverty  ? 
Be  not  thou  through  desires  needy  and 
looking  to  others.  Sufhcient  for  thee  is  thy 
daily  bread,  that  comes  of  the  sweat  of  thy 
face.  Let  this  be  (the  measure  of)  thy  need, 
that  which  the  day  gives  thee  ;  and  if  thou 
findest  for  thyself  a  feast,  take  of  it  that 
which  thou  needest.  Thou  shalt  not  take 
in  a  day  (the  provision)  of  days,  for  the 
belly  keeps  no  treasure.  Praise  and  give 
thanks  when  thou  art  satisfied,  that  therein 
thou  provoke  not  the  Giver  to  anger.  In 
purity  strengthen  thyself,  that  thou  mayest 
gain  from  it  profit.  In  everything  give 
thanks  and  praise  unto  God  as  the  Redeemer, 
that  He  may  grant  thee  by  His  grace,  that 
we  may  hear  and  do  His  Will. 

Thou  to  whom   I  have  given  the  counsel 


of  life,  be  not  thou  negligent  in  it.  From 
that  which  is  other  men's  (doctrine)  have  I 
written  to  thee  ;  see  thou  despise  not  their 
words.  And  if  I  depart  before  thee,  in  thy 
prayer  make  mention  of  me.  In  every 
season  pray  and  beseech  that  our  love  may 
continue  true.  But  as  for  us,  on  behalf  of 
these  things  let  us  offer  up  praise  and  honour 
to  Father,  to  Son,  and  to  Holy  Spirit,  now 
and  for  ever.     Amen. 

ON  THE   SINFUL  WOMAN. 

1.  Hear  and  be  comforted,  beloved,  how 
merciful  is  God.  To  the  sinful  woman  He 
forgave  her  offences  ;  yea.  He  upheld  her 
when  she  was  afflicted.  With  clay  He 
opened  the  eyes  of  the  blind,  so  that  the 
eyeballs  beheld  the  light.'  To  the  palsied 
He  granted  healing,  who  arose  and  walked 
and  carried  his  bed.  ^  And  to  us  He  has 
given  the  pearls  ;  His  holy  Body  and  Blood. 
He  brought  His  medicines  secretly  ;  and 
with  them  He  heals  openly.  And  He 
wandered  round  in  the  land  of  Judea,  like  a 
physician,  bearing  his  medicines.  Simon 
invited  Him  to  the  feast,  to  eat  bread  in  his 
house.'  The  sinful  woman  rejoiced  when 
she  heard  that  He  sat  and  was  feasting  in 
Simon's  house;  her  thoughts  gathered  to- 
gether like  the  sea,  and  like  the  billows  her 
love  surged.  She  beheld  the  Sea  of  Grace, 
how  it  had  forced  itself  into  one  place  ;  and 
she  resolved  to  go  and  drown  all  her  wick- 
edness in  its  billows. 

2.  She  bound  her  heart,  because  it  had 
offended,  with  chains  and  tears  of  suffering  ; 
and  she  began  weeping  (with  herself)  : 
' '  What  avails  me  this  fornication  .-'  What 
avails  this  lewdness .''  I  have  defiled  the  inno- 
cent ones  without  shame  ;  I  have  corrupted 
the  orphan  ;  and  without  fear  I  have  robbed 
the  merchants  of  merchandise,  and  my  rapa- 
city was  not  satisfied.  I  have  been  as  a  bow 
in  war,  and  have  slain  the  good  and  the  bad. 
I  have  been  as  a  storm  on  the  sea,  and  have 
sunk  the  ships  of  many.     Why  did  I  not  win 

1  John  ix.  6.         ^  Matt.  ix.  2.         »  Ly^g  vii.  36. 


THREE  HOMILIES. 


337 


me  one  man,  who  might  have  corrected  my 
lewdness  ?  For  one  man  is  of  God,  but  many- 
are  of  Satan." 

3.  These  things  she  inwardly  said;  then 
began  she  to  do  outwardly.  She  washed 
and  put  away  from  her  eyes  the  dye  that 
blinded  them  that  saw  it.  And  tears  gushed 
forth  from  her  eyes  over  that  deadly  eye- 
paint. '  She  drew  off  and  cast  from  her 
hands  the  enticing  bracelets  of  her  youth. 
She  put  off  and  cast  away  from  her  body 
the  tunic  of  fine  linen  of  whoredom,  and 
resolved  to  go  and  attire  herself  in  the  tunic, 
the  garment  of  reconciliation.  She  drew 
off  and  cast  from  her  feet  the  adorned 
sandals  of  lewdness  ;  and  directed  the  steps 
of  her  going  in  the  path  of  the  heavenly 
Eagle.  She  took  up  her  gold  in  her  palm 
and  held  it  up  to  the  face  of  heaven,  and 
began  to  cry  secretly,  to  Him  who  hears 
openly  :  "This,  O  Lord,  that  I  have  gained 
from  iniquity,  with  it  will  I  purchase  to  my- 
self redemption.  This  which  was  gathered 
from  orphans,  with  it  will  I  win  the  Lord 
of  orphans." 

4.  These  things  she  said  secretly  ;  then 
began  to  do  openly.  She  took  up  the  gold 
in  lier  palm,  and  carried  the  alabaster  box 
in  her  hands.  Then  hastily  went  she  forth 
in  sadness  to  the  perfumer.  The  perfumer 
saw  her  and  wondered,  and  fell  into  ques- 
tioning with  her  ;  and  thus  he  began  to  say 
to  the  harlot  in  the  first  words  he  spoke  : 
"Was  it  not  enough  for  thee,  harlot,  that 
thou  hast  corrupted  all  our  town  ?  What 
means  this  fashion  that  thou  showest  to-day 
to  thy  lovers— that  thou  hast  put  off  thy 
wantonness  and  hast  clothed  thyself  in 
modesty  ?  Heretofore,  when  thou  camest 
to  me,  thy  aspect  was  different  from  to- 
day's. Thou  wast  clothed  in  goodly  rai- 
ment, and  didst  bring  little  gold;  and  didst 
ask  for  precious  ointment,  to  make  thy 
lewdness  pleasant.  But  lo  !  to-day  thy 
vesture  is  mean,  and  thou  hast  brought 
much  gold.  Thy  change  I  understand  not ; 
wherefore  is  this  fashion  of  thine  ?     Either 


1  Stibium. 
-22 


clothe  thee  in  raiment  according  to  thy 
ability,  or  buy  ointment  according  to  thy 
clothing.  For  this  ointment  becomes  not 
or  is  suited  to  this  attire.  Can  it  be  that 
a  merchant  has  met  thee,  and  brings  great 
wealth ;  and  thou  hast  seen  that  he  loves  it 
not,  the  fashion  of  thy  lewdness .?  So 
thou  hast  put  off  thy  lewdness  and  hast 
clothed  thyself  in  meekness,  that  by  various 
fashions  thou  mayest  capture  much  wealth. 
But  if  he  loves  this  fashion  because  he  is  a 
chaste  man  in  truth,  then  woe  to  him  !  Into 
what  has  he  fallen  .?  Into  a  gulf  that  has 
swallowed  up  his  merchandise.  But  I  give 
thee  advice,  as  a  man  that  desires  thy  wel- 
fare, that  thou  send  away  thy  many  lovers 
who  have  helped  thee  nought  from  thy 
youth,  and  henceforth  seek  out  one  husband 
who  may  correct  thy  lewdness." 

5.  These  things  spake  the  perfumer,  in 
wisdom,  to  the  harlot.  The  sinful  woman 
answered  and  said  to  him,  to  the  perfumer 
after  his  discourse,  "  Hinder  me  not,  O  man, 
and  stop  me  not  by  thy  questioning.  I 
have  asked  of  thee  ointment,  not  freely,  but 
I  will  pay  thee  its  value  not  grudgingly. 
Take  thee  the  gold,  as  much  as  thou  de- 
mandest,  and  give  me  the  precious  oint- 
ment ;  take  thee  that  which  endures  not  and 
give  me  that  which  endures  ;  and  I  will  go 
to  Him  who  endures,  and  will  buy  that 
which  endures.  And  as  to  that  thou  saidst, 
about  a  merchant ;  a  Man  has  met  me  to-day 
Who  bears  riches  in  abundance.  He  has 
robbed  me  and  I  have  robbed  Him  ;  He 
has  robbed  me  of  my  transgressions  and 
sins,  and  I  have  robbed  Him  of  His  wealth. 
And  as  to  that  thou  saidst  of  a  husband  ; 
I  have  won  me  a  Husband  in  heaven.  Whose 
dominion  stands  for  ever,  and  His  kingdom 
shall  not  be  dissolved  .? "  She  took  up  the 
ointment  and  went  forth. 

6.  In  haste  went  she  forth  ;  as  Satan  saw 
her  and  was  enraged ;  and  was  greatly 
grieved  in  his  mind.  At  one  time  he  re- 
joiced, and  again  at  another  he  was  grieved. 
That  she  carried  the  perfumed  oil,  he  re- 
joiced in  his  inward  mind ;  but  that  she  was 
clad  in  mean  raiment — at  this  doing  of  hers 


338 


EPHRAIM  SYRUS. 


he  was  afraid.  He  clave  then  to  her  and 
followed  her,  as  a  robber  follows  a  mer- 
chant. He  listened  to  the  murmurs  of  her 
lips,  to  hear  the  voice  of  her  words.  He 
closely  watched  her  eyeballs  (to  mark) 
whither  the  glance  of  her  eyes  was  directed  ; 
and  as  he  went  he  moved  by  her  feet  (to 
mark)  whither  her  goings  were  directed. 
Very  full  of  craft  is  Satan,  from  our  words 
to  learn  our  aim.  Therefore  our  Lord  has 
taught  us  not  to  raise  our  voice  when  we 
pray,  that  the  Devil  may  not  hear  our  words 
and  draw  near  and  become  our  adversary. 
So  then,  when  Satan  saw  that  he  could  not 
change  her  mind,  he  clothed  himself  in  the 
fashion  of  a  man,  and  drew  to  himself  a 
crowd  of  youths,  like  her  lovers  of  former 
times  ;  and  then  began  he  thus  to  address 
her:  "By  thy  life,  O  woman,  tell  me, 
whither  are  thy  footsteps  directed.?  What 
means  this  haste?  For  thou  hasteth  more 
than  other  days.  What  means  this  thy 
meekness,  for  thy  soul  is  meek  like  a  hand- 
maid's ?  Instead  of  garments  of  fine  linen, 
lo  !  thou  art  clothed  in  sordid  weeds  ;  in- 
stead of  bracelets  of  gold  and  silver,  there 
are  not  even  rings  on  thy  fingers  ;  instead 
of  goodly  sandals  for  thy  feet,  not  even  worn 
shoes  are  on  thy  feet.  Disclose  to  me  all 
thy  doing,  for  I  understand  not  thy  change. 
Is  it  that  some  one  of  thy  lovers  has  died, 
and  thou  goest  to  bury  him  ?  We  will  go 
with  thee  to  the  funeral,  and  with  thee  will 
(take  part  with  thee)  in  sorrow." 

7.  The  sinful  woman  answered  and  said 
to  him,  (even)  to  Satan,  after  his  speech  : 
"Well  hast  thou  said  that  I  go  to  inter  the 
dead,  one  that  has  died  to  me.  The  sin  of 
my  thoughts  has  died,  and  I  go  to  bury  it." 
Satan  answered  and  said  to  her,  (even)  to 
the  sinful  woman  after  her  words  :  "Go  to, 
O  woman,  I  tell  thee  that  I  am  the  first  of 
thy  lovers.  I  am  not  such  as  thou,  and  I 
place  my  hands  upon  thee.  I  will  give  thee 
again  more  gold  than  before." 

8.  The  sinful  woman  answered  and  said 
to  him,  even  to  Satan  after  his  discourse  : 
"  I  arr  wearied  of  thee,  O  man,  and  thou 
art  no  more  my  lover.     I  have  won  me  a 


husband  in  heaven.  Who  is  God,  that  is 
over  all,  and  His  dominion  stands  for  ever, 
and  His  kingdom  shall  not  be  dissolved. 
For  lo  !  in  thy  presence  I  say  ;  I  say  it 
again  and  I  lie  not.  I  was  a  handmaid  to 
Satan  from  my  childhood  unto  this  day.  I 
was  a  bridge,  and  he  trode  upon  me,  and  I 
destroyed  thousands  of  men.  The  eye- 
paint  blinded  my  eyes,  and  (I  was)  blind 
among  many  whom  I  blinded.  I  becam.e 
sightless  and  knew  not  that  there  is  One 
Who  gives  light  to  the  sightless.  Lo  !  I  go 
to  get  light  for  mine  eyes,  and  by  that  light 
to  give  light  to  many.  I  was  fast  bound, 
and  knew  not  that  there  is  One  Who  over- 
throws idols.  Lo  !  I  go  to  have  my  idols 
destroyed,  and  so  to  destroy  the  follies  of 
many.  I  was  wounded  and  knew  not  that 
there  is  One  Who  binds  up  wounds  ;  and  lo  ! 
I  go  to  have  my  wounds  bound."  These 
things  the  harlot  spake  to  Satan  in  her  wis- 
dom ;  and  he  groaned  and  was  grieved 
and  wept  ;  and  he  cried  aloud  and  thus 
he  spake: — "I  am  conquered  by  thee, 
O  woman,  and  what  I  shall  do  I  kiiow 
not." 

9.  As  soon  as  Satan  perceived  that  he 
could  not  change  her  mind,  he  began  to 
weep  for  himself  and  thus  it  was  that  he 
spake:  "Henceforth  is  my  boasting  per- 
ished, and  the  pride  of  all  my  days.  How 
shall  I  lay  for  her  a  snare,  for  her  who  is 
ascending  on  high  ?  how  shall  I  shoot 
arrows  at  her,  (even)  at  her  whose  wall  is 
unshaken  ?  Therefore  I  go  into  Jesus'  pre- 
sence; lo!  she  is  about  to  enter  His  presence  ; 
and  I  shall  say  to  Him  thus  :  "  This  woman 
is  an  harlot."  Perchance  He  may  reject 
and  not  receive  her.  And  I  shall  say  to 
Him  thus  :  "This  woman  who  comes  into 
Thy  presence  is  a  woman  that  is  an  harlot. 
She  has  led  captive  men  by  her  whoredom  ; 
she  is  polluted  from  her  youth.  But  Thou, 
O  Lord,  art  righteous  ;  all  men  throng  to 
see  Thee.  And  if  mankind  see  Thee  that 
Thou  hast  speech  with  the  harlot,  they  all 
will  flee  from  Thy  presence,  and  no  man  will 
salute  Thee. " 

10.  These  things  Satan  spake  within  him- 


THREE  HOMILIES. 


339 


self,  nor  was  he  moved. '  Then  he  changed 
the  course  of  his  thought,  and  thus  it  was 
that  he  spake.  "  How  shall  I  enter  into 
Jesus'  presence,  for  to  Him  the  secret 
things  are  manifest  ?  He  knows  me,  who  I 
am,  that  no  good  office  is  my  purpose.  If 
haply  He  rebuke  me  I  am  undone,  and  all 
my  wiles  will  be  wasted.  I  will  go  to  the 
house  of  Simon,  for  secret  things  are  not 
manifest  to  him.  And  into  his  heart  I  will 
put  it ;  perchance  on  that  hook  he  may  be 
caught.  And  thus  will  I  say  unto  him  : 
By  thy  life,  O  Simon,  tell  me;  this  man  that 
sojourns  in  thy  house  is  he  a  man  that  is 
righteous,  or  a  friend  of  the  doers  of  wick- 
edness.'' I  am  a  wealthy  man,  and  a  man 
that  has  possessions,  and  I  wish  like  thee 
to  invite  him  that  he  may  come  in  and 
bless  my  possessions." 

II.  Simon  answered  and  thus  he  said  to 
the  Evil  One  after  his  words:  "From  the 
day  that  (first)  I  saw  Him  I  have  seen  no 
lewdness  in  Him,  but  rather  quietness  and 
peace,  humility  and  seemliness.  The  sick 
He  heals  without  reward,  the  diseased  He 
freely  cures.  He  approaches  and  stands  by 
the  grave,  and  calls,  and  the  dead  arise. 
Jairus  ^  called  Him  to  raise  his  daughter  to 
life,  trusting  that  He  could  raise  her  to  life. 
And  as  He  went  with  him  in  the  way,  He 
gave  healing  to  the  woman  diseased,  who 
laid  hold  of  the  hem  of  His  garment  and 
stole  healing  from  Him,  and  her  pain  which 
was  hard  and  bitter  at  once  departed  from 
her.  He  went  forth  to  the  desert  and  saw 
the  hungry,' how  they  were  fainting  with 
famine.  He  made  them  sit  down  on  the 
grass,  and  fed  them  in  His  mercy.  In  the 
ship  He  slept*  as  He  willed,  and  the  sea 
swelled  against  the  disciples.  He  arose 
and  rebuked  the  billows,  and  there  was  a 
great  calm.  The  widow,*  the  desolate  one 
who  was  following  her  only  son,  on  the 
way  to  the  grave  He  consoled  her.  He 
gave  him   to  her  and  gladdened  her  heart. 


'  The  text  and  rendering  of  these  two   places  are 
doubtful ; 
•^  St.  Mark  v.  22.  ^  st.  Matt.  xiv.  15. 

*  St.  Matt.  xiv.  24.  ''  St.  Luke  vii.  11. 


To  one  man  who  was  dumb  and  blind,'  by 
His  voice  He  brought  healing.  The  lepers 
He  cleansed  by  His  word  ;  to  the  limbs  of 
the  palsied '  He  restored  strength.  For  the 
blind  man,*  afflicted  and  weary.  He  opened 
his  eyes  and  he  saw  the  light.  And  for  two 
others  who  besought  Him,*  at  once  He 
op.ened  their  eyes.  As  for  me,  thus  have 
I  heard  the  fame  of  the  man  from  afar  ;  and 
I  called  Him  to  bless  my  possessions,  and 
to  bless  all  my  flocks  and  herds." 

12.  Satan  answered  and  said  to  him,  to 
Simon  after  his  words  :  "  Praise  not  a  man 
at  his  beginning,  until  thou  learnest  his  end  ; 
hitherto  this  man  is  sober  and  his  soul  takes 
not  pleasure  in  wine.  If  he  shall  go  forth 
from  thy  house,  and  holds  not  converse  with 
an  harlot,  then  he  is  a  righteous  man  and 
no  friend  of  them  that  do  wickedness." 
Such  things  did  Satan  speak  in  his  crafti- 
ness to  Simon.  Then  he  approached  and 
stood  afar  off,  to  see  what  should  come  to 
pass. 

13.  The  sinful  woman  full  of  transgressions 
stood  clinging  by  the  door.  She  clasped 
her  arms  in  prayer,  and  thus  she  spake  be- 
seeching : —  "Blessed  Son  Who  hast  de- 
scended to  earth  for  the  sake  of  man's  re- 
demption, close  not  Thy  door  in  my  face  ; 
for  Thou  hast  called  me  and  lo  !  I  come.  I 
know  that  Thou  hast  not  rejected  me  ;  open 
for  me  the  door  of  Thy  mercy,  that  I  may 
come  in,  O  my  Lord,  and  find  refuge  in 
Thee,  from  the  Evil  One  and  his  hosts  !  I 
was  a  sparrow,  and  the  hawk  pursued  me, 
and  I  have  fled  and  taken  refuge  in  Thy  nest. 
I  was  a  heifer,  and  the  yoke  galled  me,  and 
I  will  turn  back  my  wanderings  to  Thee, 
Lay  upon  me  the  shoulder  of  Thy  yoke  that 
I  may  take  it  on  me,  and  work  with  Thy 
oxen."  Thus  did  the  harlot  speak  at  the 
door  with  much  weeping.  The  master  of 
the  house  looked  and  saw  her,  and  the 
colour  of  his  visage  was  changed  ;  and  he 
began  thus  to  address  her,  (even)  the  harlot, 
in  the  opening  of  his  words  : — ' '  Depart  thou 


6  St.  Matt.  xii.  22. 
s  St.  John  ix.  I. 


'  St.  Matt.  ix.  2. 
9  St.  Matt.  XX.  30. 


340 


EPHRAIM  SYRUS. 


hence,  O  harlot,  for  this  man  who  abides  in 
our  house  is  a  man  that  is  righteous,  and 
they  that  are  of  his  companions  are  blame- 
less. Is  it  not  enough  for  thee,  harlot,  that 
thou  hast  corrupted  the  whole  town  ?  Thou 
hast  corrupted  the  chaste  without  shame  ; 
thou  hast  robbed  the  orphans,  and  hast  not 
blushed,  and  hast  plundered  the  merchants' 
wares,  and  thy  countenance  is  not  abashed. 
From  him  thy  heart  [and  soul]  labour  [to 
take].  But  from  him  thy  net  takes  no 
spoil.'  For  this  man  is  righteous  indeed, 
and  they  of  his  company  are  blameless." 

14.  The  sinful  woman  answered  and  said 
to  him,  even  to  Simon  when  he  had  ceased  : 
"  Thou  surely  art  the  guardian  of  the  door, 

0  thou  that  knowest  things  that  are  secret  ! 

1  will  propose  the  matter  in  the  feast,  and 
thou  shalt  be  free  from  blame.  And  if  there 
be  any  that  wills  me  to  come  in,  he  will  bid 
me  and  I  will  come  in."  Simon  ran  and 
closed  the  door,  and  approached  and  stood 
afar  off.  And  he  tarried  a  long  time  and 
proposed  not  the  matter  in  the  feast.  But 
He,  Who  knows  what  is  secret,  beckoned  to 
Simon  and  said  to  him: — "Come  hither, 
Simon,  I  bid  thee  ;  does  any  one  stand  at 
the  door  ?  Whosoever  he  be,  open  to  him 
that  he  may  come  in  ;  let  him  receive  what 
he  needs,  and  go.  If  he  be  hungry  and 
hunger  for  bread,  lo  !  in  thy  house  is  the 
table  of  life  ;  and  if  he  be  thirsty,  and  thirst 
for  water,  lo  !  the  blessed  fountain  is  in  thy 
dwelling.  And  if  he  be  sick  and  ask  for 
healing,  lo  !  the  great  Physician  is  in  thy 
house.  Suffer  sinners  to  look  upon  Me,  for 
for  their  sakes  have  I  abased  Myself.  I  will 
not  ascend  to  heaven,  to  the  dwelling 
whence  I  came  down,  until  I  bear  back  the 
sheep  that  has  wandered  from  its  Father's 
house,  and  lift  it  up  on  My  shoulders  and 
bear  it  aloft  to  heaven."  Simon  answered 
and  thus  he  said  to  Jesus,  when  He  had 
done  speaking: — "  IMy  Lord,  this  woman 
that  stands  in  the  doorway  is  a  harlot :  she 
is  lewd  and  not  free-born,  polluted  from 
her  childhood.     And  Thou,  my  Lord,  art  a 


'  Text  defective  here. 


righteous  man,  and  all  are  eager  to  see 
Thee ;  and  if  men  see  Thee  having  speech 
with  the  harlot,  all  men  will  flee  from  be- 
side Thee,  and  no  man  will  salute  Thee." 
Jesus  answered,  and  thus  He  said  to  Simon 
when  he  was  done  speaking  : — "  Whosoever 
it  be,  open  for  him  to  come  in,  and  thou  shalt 
be  free  from  blame  ;  and  though  his  offences 
be  many,  without  rebuke  I  bid  thee  [receive 
him]." 


15.  Simon  approached  and  opened  the 
door,  and  began  thus  to  speak: — "Come, 
enter,  fulfil  that  thou  wiliest,  to  him  who  is 
even  as  thou."  The  sinful  woman,  full  of 
transgressions,  passed  forward  and  stood  by 
His  feet,  and  clasped  her  arms  in  prayer,  and 
with  these  words  she  spake  : — "  Mine  eyes 
have  become  watercourses  that  cease  not 
from  [watering]  the  fields,  and  to-day  they 
wash  the  feet  of  Him  Who  follows  after 
sinners.  This  hair,  abundant  in  locks  from 
my  childhood  till  this  day,  let  it  not  grieve 
Thee  that  it  should  wipe  this  holy  body. 
The  mouth  that  has  kissed  the  lewd,  forbid 
it  not  to  kiss  the  body  that  remits  trans- 
gressions and  sins. "  These  things  the  harlot 
spake  to  Jesus,  with  much  weeping.  And 
Simon  stood  afar  off  to  see  what  He  would 
do  to  her.  But  He  Who  knows  the  things 
that  are  secret,  beckoned  to  Simon  and  said  to 
him  : — "  Lo  !  I  will  tell  thee,  O  Simon,  what 
thy  meditation  is,  concerning  the  harlot. 
Within  thy  mind  thou  imaginest  and  within 
thy  soul  thou  saidst,  '  I  have  called  this 
man  righteous,  but  lo  !  the  harlot  kisses 
Him.  I  have  called  Him  to  bless  my  pos- 
sessions, and  lo  !  the  harlot  embraces  Him.' 
O  Simon,  there  were  two  debtors,  whose 
creditor  was  one  only  ;  one  owed  him  five- 
hundred  [pence],  and  the  other  owed  fifty. 
And  when  the  creditor  saw  that  neither  of 
these  two  had  aught,  the  creditor  pardoned 
and  forgave  them  both  their  debt.  Which 
of  them  ought  to  render  the  greater  thanks  ? 
He  who  was  forgiven  five  hundred,  or  he 
who  was  forgiven  fifty  ?  "  Simon  answered, 
and  thus  he  said  to  Jesus,    when   He  had 


THREE  HOMILIES. 


341 


done  speaking  : — "  He  who  was  forgiven 
five  hundred  ought  to  render  the  greater 
thanks. "  Jesus  answered  and  thus  He  said  : 
"Thou  art  he  that  owes  five  hundred,  and 
this  woman  owes  fifty.  Lo  !  I  came  into 
thy  house,  O  Simon  ;  and  water  for  My  feet 
thou  broughtest  not  ;  and  this  woman,  of 
whom  thou  saidst  that  she  was  an  harlot, 
one  from  her  childhood  defiled,  has  washed 
My  feet  with  her  tears,  and  with  her  hair 
she  has  wiped  them.  Ought  I  to  send  her 
away,  O  Simon,  without  receiving  forgive- 


ness ?  Verily,  verily,  I  say  unto  thee,  I  will 
write  of  her  in  the  Gospel.  Go,  O  woman, 
thy  sins  are  forgiven  thee  and  all  thy  trans- 
gression is  covered  ;  henceforth  and  to  the 
end  of  the  world." 

May  our  Lord  account  us  worthy  of  hear- 
ing this  word  of  His  : — "Come,  enter,  ye 
blessed  of  My  Father,  inherit  the  kingdom 
made  ready  for  all  who  shall  do  My  will, 
and  observe  all  My  commandments."  To 
Him  be  glory  ;  on  us  be  mercy  ;  at  all  times. 
Amen  !     Amen  ! 


APHRAHAT. 

SELECT    DEMONSTRATIONS. 


I.  OF  FAITH. 
V.  OF  WARS. 
VI.  OF  MONKS. 
VIII.  OF  THE  RESURRECTION  OF  THE  DEAD. 

X.  OF  PASTORS. 
XVII.  OF  CHRIST  THE  SON  OF  GOD. 

XXI.  OF  PERSECUTION. 
XXII.  OF  DEATH  AND  THE  LATTER  TIMES. 


APHRAHAT. 


LETTER  OF  AN  INQUIRER. 

1,  Beloved,  I  send  thee  inquiries  and 
questions,  for  I  am  compelled  to  seek  fur- 
ther instruction  of  thee  on  many  points. 
Do  not  thou  refuse  to  hear  me.  My  spirit 
urges  me  to  warn  thee  about  many  topics' 
that  thou  mayest  unfold  for  me  the  spiritual 
perceptions  of  thy  mind,  and  mayest  show 
me  of  all  that  thou  hast  apprehended  from 
the  holy  books,  that  so  my  deficiency  may 
be  supplied  by  thee  and  my  hunger  satisfied 
by  thy  doctrine,  and  that  thou  mayest 
assuage  my  thirst  from  the  fountain  of  thine 
instruction.  Yet  though  many  things  are 
set  in  my  thought  to  ask  thee,  they  all  are 
notwithstanding  reserved  with  me,  that 
when  I  come  to  thee,  thou  mayest  instruct 
me  on  all  subjects. 

2.  But  before  all  things  I  desire  that  thou 
wouldst  write  and  instruct  me  concerning 
this  that  straitens  me,  namely,  concerning 
our  faith  ;  how  it  is,  and  what  its  foundation 
is,  and  on  what  structure  it  rises,  on  what 
it  rests,  and  in  what  way  is  its  fulfilment  and 
consummation,  and  what  are  the  works  re- 
quired for  it.  Fori  of  myself  firmly  believe 
that  God  is  one,  Who  made  the  heavens  and 
the  earth  from  the  beginning  ;  that  He 
adorned  the  world  by  His  handiwork  ;  that 
He  made  man  in  His  image  ;  He  it  is  that  ac- 
cepted the  offering  of  Abel.  He  translated 
Enoch  because  of  his  excellence.  He  pre- 
served Noah  because  of  his  righteousness. 
He  chose  Abraham  because  of  his  faith.  He 
spake  with  Moses  on  account  of  his  meek- 
ness. He  it  is  that  spake  in  all  the  pro- 
phets, and  furthermore   He  sent  His  Christ 

'  The  beginni'ig  to  this  point  is  lost  in  the  Syriac 
but  has  been  preserved  in  the  Armenian  translation. 
We  have  borro  wed  it  thence  through  the  Latin  trans- 
lation of  Graffiti  {Patrologia  Syriaca,  Tom.  I.). 


into  the  world.  Since  then,  my  brother,  I 
thus  believe  in  these  things  that  so  they  are, 
I  therefore,  brother,  request  of  thee  that  thou 
wouldest  write  and  show  me  what  are  the 
works  required  for  this  our  faith,  that  so  thou 
mayest  set  me  at  rest.. 

THE   "DEMONSTRATIONS"    OF    APH- 
RAHAT. 

Demonstration  I. — Of  Faith. 

§1.1  have  received  thy  letter,  my  beloved, 
and  when  I  read  it,  it  greatly  gladdened  me 
that  thou  hast  turned  thy  thoughts  to  these 
investigations.  For  this  thing  that  thou 
hast  asked  of  me  shall  be  freely  granted,^  for 
freely  it  was  received.  And  whosoever  has, 
and  desires  to  withhold  from  him  that  seeks, 
whatsoever  he  withholds  shall  be  taken  away 
from  him.  Whoever  of  free  grace  receives,  of 
free  grace  also  does  it  behove  him  to  give. 
And  so,  my  beloved,  as  to  that  which  thou 
hast  asked  of  me,  so  far  as  my  insignifi- 
cance has  apprehended,  I  will  write  to  thee. 
And  also  whatsoever  thou  hast  not  sought 
of  me,  invoking  God,  I  will  explain  to  thee. 
Hear  then,  my  beloved,  and  open  the  inward 
ears  of  thy  heart  unto  me,  and  the  spiritual 
perceptions  of  thy  mind  to  that  which  I  say 
unto  thee. 

§  2.  Faith  is  compounded  of  many  things, 
and  by  many  kinds  is  it  brought  to  perfec- 
tion. For  it  is  like  a  building  that  is  built 
up  of  many  pieces  of  workmanship  and 
so  its  edifice  rises  to  the  top.  And  know, 
my  beloved,  that  in  the  foundations  of  the 
building  stones  are  laid,  and  so  resting  upon 
stones  the  whole  edifice  rises  until  it  is  per- 
fected.    Thus  also  the  true  Stone,  our  Lord 


2  S.  Matt.  X.  8. 


345 


346 


APHRAHAT. 


Jesus  Christ,  is  the  foundation  of  all  our 
faith.  And  on  Him,  on  [this]  Stone  faith  is 
based.  And  resting  on  faith  all  the  struc- 
ture rises  until  it  is  completed.  For  it  is  the 
foundation  that  is  the  beginning  of  all  the 
building.  For  when  any  one  is  brought  nigh 
unto  faith,  it  is  laid  for  him  upon  the  Stone, 
that  is  our  Lord  Jesus  Christ.  And  his 
building  cannot  be  shaken  by  the  waves, 
nor  can  it  be  injured  by  the  winds.  By  the 
stormy  blasts  it  does  not  fall,  because  its 
structure  is  reared  upon  the  rock  of  the  true 
Stone.  And  in  this  that  I  have  called  Christ 
the  Stone,  I  have  not  spoken  of  my  own 
thought,  but  the  Prophets  beforehand  called 
Him  the  Stone.  And  this  I  shall  make  clear 
to  thee. 

§  3.  And  now  hear  concerning  faith  that  is 
based  upon  the  Stone,  and  concerning  the 
structure  that  is  reared  up  upon  the  Stone.  For 
first  a  man  believes,  and  when  he  believes, 
he  loves.  When  he  loves,  he  hopes.  When 
he  hopes,  he  is  justified.  When  he  is  justi- 
fied, he  is  perfected.  When  he  is  perfected, 
he  is  consummated.  And  when  his  whole 
structure  is  raised  up,  consummated,  and 
perfected,  then  he  becomes  a  house  and  a 
temple  for  a  dwelling-place  of  Christ,  as 
Jeremiah  the  Prophet  said  : —  The  temple  of 
the  Lord,  the  temple  of  the  Lord,  the  temple 
of  the  Lord  areye,  f ye  amend  your  ways  and 
your  works.^  And  again  He  said  through 
the  Prophet  : — /  will  dwell  in  them  and  walk 
in  them^  And  also  the  Blessed  Apostle 
thus  said  : — Ye  are  the  temple  of  God  and 
the  spirit  of  Christ  dwelleth  in  you.^  And 
also  our  Lord  again  thus  said  to  His  dis- 
ciples : — Ye  are  in  Me  and  L  am  in 
you^ 

§  4.  And  when  the  house  has  become  a 
dwelling-place,  then  the  man  begins  to  be 
anxious  as  to  that  which  is  required  for  Him 
Who  dwells  in  the  building.  Just  as  if  a 
king  or  an  honourable  man,  to  whom  a 
royal  name  is  given,  should  lodge  in  the 
house,  there  would  be  required  for  the  King 
all  the  appurtenances  of  royalty  and  all  the 


'  Jer.  vii.  4  5. 

^  I.  Cor.  iii.  16,  etc. 


*  Levit.  xxvi.  12. 

*  John,  xiv.  20. 


service  that  is  needed  for  the  King's  honour. 
For  in  a  house  that  is  void  of  all  good 
things,  the  King  will  not  lodge,  nor  will  he 
dwell  in  the  midst  of  it ;  but  all  that  is 
choicest  in  the  house  is  required  for  the  King 
and  that  nothing  in  it  be  deficient.  And  if  any- 
thing be  deficient  there  in  the  house  in  which 
the  King  lodges,  the  keeper  of  the  house  is 
delivered  over  to  death,  because  he  did  not 
make  ready  the  service  for  the  King.  So 
also  let  the  man,  who  becomes  a  house,  yea 
a  dwelling-place,  for  Christ,  take  heed  to 
what  is  needed  for  the  service  of  Christ, 
Who  lodges  in  him,  and  with  what  things 
he  may  please  Him.  For  first  he  builds  his 
building  on  the  Stone,  which  is  Christ.  On 
Him,  on  the  Stone,  is  faith  based,  and  on 
faith  is  reared  up  all  the  structure.  For  the 
habitation  of  the  house  is  required  pure 
fasting,  and  it  is  made  firm  by  faith.  There 
is  also  needed  for  it  pure  prayer,  and  through 
faith  is  it  accepted.  Necessary  for  it  too 
is  love,  and  with  faith  is  it  compounded. 
Furthermore  alms  are  needed,  and  through 
faith  are  they  given.  He  demands  also 
meekness,  and  by  faith  is  it  adorned.  He 
chooses  too  virginity,  and  by  faith  is  it 
loved.  He  joins  with  himself  holiness,  and 
in  faith  is  it  planted.  He  cares  also  for 
wisdom,  and  through  faith  is  it  acquired. 
He  desires  also  hospitality,  and  by  faith  does 
it  abound.  Requisite  for  Him  also  is  sim- 
plicity, and  with  faith  is  it  commingled. 
He  demands  patience  also,  and  by  faith  is 
it  perfected.  He  has  respect  also  to  long- 
suffering,  and  through  faith  is  it  acquired. 
He  loves  mourning  also,  and  through  faith 
is  it  manifested.  He  seeks  also  for  purity, 
and  by  faith  is  it  preserved.  All  these 
things  does  the  faith  demand  that  is  based 
on  the  rock  of  the  true  Stone,  that  is  Christ. 
These  works  are  required  for  Christ  the 
King,  Who  dwells  in  men  that  are  built  up 
in  these  works. 

§  5.  And  if  perchance  thou  shouldest  say  : 
— If  Christ  is  set  for  the  foundation,  how 
does  Christ  also  dwell  in  the  b.iilding  when 
it  is  completed.?  For  both  these  things  did 
the  blessed  Apostle  say.      For   he  said  : — / 


SELECT  DEMONSTRATIONS. 


347 


as  a  wise  architect  have  laid  the  foundation.  * 
And  there  he  defined  the  foundation  and 
made  it  clear,  for  he  said  as  follows  : — No 
man  can  lay  other  fou7idation  than  that  which 
is  laid,  which  is  Jesus  Christ^  And  that 
Christ  furthermore  dwells  in  that  building  is 
the  word  that  was  written  above — that  of 
Jeremiah  who  called  men  temples  and  said 
of  God  that  He  dwelt  in  them.  And  the 
Apostle  said  : — The  Spirit  of  Christ  dwell- 
eth  in  you.^  And  our  Lord  said: — I  and 
My  Father  are  one.^  And  therefore  that 
word  is  accomplished,  that  Christ  dwells  in 
men,  namely,  in  those  who  believe  on  Him, 
and  He  is  the  foundation  on  which  is  reared 
up  the  whole  building. 

6.  But  I  must  proceed  to  my  former  state- 
ment that  Christ  is  called  the  Stone  in  the 
Prophets.  For  in  ancient  times  David  said 
concerning  Him  : — The  stone  which  the  build- 
ers rejected  has  become  the  head  of  the  build- 
ing.^ And  how  did  the  builders  reject  this 
Stone  which  is  Christ  ?  How  else  than  that 
they  so  rejected  Him  before  Pilate  and  said  : 
— This  man  shall  not  be  King  over  us.  ° 
And  again  in  that  parable  that  our  Lord 
spake  that  a  certain  nobleman  went  to  re- 
ceive kingly  power  and  to  return  and  rule 
over  them  ;  and  they  sent  after  Him  envoys 
saying  : — This  man  shall  not  be  King  over  us. '' 
By  these  things  they  rejected  the  Stone  which 
is  Christ.  And  how  did  it  become  the  head 
of  the  building.?  How  else  than  that  it  was 
set  up  over  the  building  of  the  Gentiles  and 
upon  it  is  reared  up  all  their  building.  And 
who  are  the  builders }  Who  but  the  priests 
and  Pharisees  who  did  not  build  a  sure 
building,  but  were  overthrowing  everything 
that  he  was  building,  as  is  written  in  Ezekiel 
the  Prophet  : — He  was  building  a  wall  of  par- 
tition.^ but  they  were  shaking  it.,  that  it  might fall^ 
And  again  it  is  written  : — /  sought  amongst 
them  a  mayi  who  was  closing  the  fence  and 
standing  in  the  breach  over  the  face  of  the  land, 
that  I  might  not  destroy  it  and  I  did  not  find. ' 


'  I  Cor.  iii.  lo. 
"*  I  Cor.  iii.  16. 
^  Ps.  cxviii.  22. 
'  John  xix.  15. 
*  Ez.  xiii.  10. 


^  I  Cor.  iii.  11. 
*  John  X.  30. 
^  Luke  xix.  14. 
8  Luke  xix.  13,  14. 
'  Ez.  xxii.  30. 


And  furthermore  Isaiah  also  prophesied 
beforehand  with  regard  to  this  stone.  For 
he  said  : — Thus  saith  the  Lord,  Behold  I  lay 
in  Zion  a  chosen  stone  in  the  precious  cor- 
ner, the  head  of  the  wall  of  the  foundation."^ 
And  he  said  again  there  : — Every  one  that 
believeth  on  it  shall  not  fear. ^  And  whosoever 
falleth  on  that  stone  shall  be  broken,  and 
every  one  on  whom  it  shall  fall,  it  will  crush.  ■* 
For  the  people  of  the  house  of  Israel  fell 
upon  Him,  and  He  became  their  destruction 
for  ever.  And  again  it  shall  fall  on  the  image 
and  crush  it.^  And  the  Gentiles  believed  on 
it  and  do  not  fear. 

7.  And  He  shows  thus  with  regard  to  that 
stone  that  it  was  laid  as  head  of  the  wall 
and  as  foundation.  But  if  that  stone  was 
laid  as  the  foundation,  how  did  it  also  be- 
come the  head  of  the  wall.?  How  but  that 
when  our  Lord  came.  He  laid  His  faith  in 
the  earth  like  a  foundation,  and  it  rose 
above  all  the  heavens  likethe  head  of  the 
wall  and  all  the  building  was  finished  with 
the  stones,  from  the  bottom  to  the  top.  And 
with  regard  to  the  faith  about  which  I  said 
that  He  laid  His  faith  in  the  earth,  this 
David  proclaimed  beforehand  about  Christ. 
For  He  said  : — Faith  shall  spring  up  from  the 
earth.^  And  that  again,  it  is  above,  he  said: — 
Righteousness  looked  down  from  the  heavens. 

8.  And  again  Daniel  also  spoke  concern- 
ing this  stone  which  is  Christ.  For  he  said  : 
— The  stone  was  cut  out  from  the  mountain, 
not  by  hands,  and  it  smote  the  image,  and  the 
whole  earth  was  filled  with  it. ''  This  he  showed 
beforehand  with  regard  to  Christ  that  the 
whole  earth  shall  be  filled  with  Him.  For 
lo  !  by  the  faith  of  Christ  are  all  the  ends  of 
the  earth  filled,  as  David  said  : — The  sound 
of  the  Gospel  of  Christ  has  gone  forth  into 
all  the  earth.^  And  again  when  He  sent  forth 
His  apostles  He  spake  thus  to  them  : — Go 

forth,  make  disciples  of  all  nations  and  they 
will  believe  on  Ale.''  And  again  the  Prophet 
Zechariah  also  prophesied  about  that  stone 


'^  Is.  xxviii.  16. 
'^  Matt.  xxi.  44. 

*  Ps.  ixxxv.  12. 

*  Ps.  xix.  4. 


^  Is.  xxviii.  16. 
^  Dan.  ii.  34. 
'  Dan.  ii.  34.  35. 
"  Matt,  xxviii.  19. 


348 


APHRAHAT. 


which  is  Christ.  For  he  said  : — I  saw  a  chief 
stone  of  equality  and  of  love.  ^  And  why  did 
he  say  "  chief"  ^  Surely  because  from  the 
beginning^  He  was  with  His  Father.  And 
again  that  he  spake  of  love,  it  was  because 
when  He  came  into  the  world,  He  said  thus 
to  His  disciples  : — This  is  My  commandment, 
that  ye  love  one  another.^  And  again  He 
said  : — I  have  catledyou  My  friends  (lovers).'' 
And  the  blessed  Apostle  said  thus  : — God 
loved  as  in  the  love  of* His  Son.''  Of  a  truth 
Christ  loved  us  and  gave  Himself  for  us. ' 

§  9.  And  definitely  did  He  show  concern- 
ing this  stone  : — Lo  ■'  on  this  stone  will  I  open 
seven  eyes.''  And  what  then  are  the  seven 
eyes  that  were  opened  on  the  stone .''  Clearly 
the  Spirit  of  God  that  abode  on  Christ  with 
seven  operations,  as  Isaiah  the  Prophet 
said  : — The  Spirit  of  God  shall  rest  and  dwell 
upon  Him,  (a  spirit)  of  wisdom  and  under- 
standing, of  counsel  and  of  courage,  of  knowl- 
edge and  of  the  fear  of  the  Lord.  *  These 
were  the  seven  eyes  that  were  opened  upon 
the  Stone,  and  these  are  the  seven  eyes  of  the 
Lord  which  look  upon  all  the  earth. " 

§  10.  And  also  with  reference  to  Christ  was 
this  (which  follows)  said.  For  he  said  that 
He  was  given  as  a  light  to  all  the  Gentiles 
as  the  Prophet  Isaiah  said  : — /  have  given 
Thee  as  a  light  to  all  the  Gentiles,  that  Thou 
shouldest  he  My  redemption  to  the  ends  of  the 
earth.  -^  And  furthermore  David  also  said  ; — 
Thy  word  is  a  lamp  unto  my  feet  and  a  light 
unto  my  paths.^  And  also  the  word  and  dis- 
course of  the  Lord  is  Christ,  as  is  written  in 
the  beginning  of  the  Gospel  of  our  Saviour  : 
— Ln  the  begin ning  was  the  Word.  ^  An d  w  i th 
regard  to  the  light  there  again  he  bore  wit- 
ness : — The  light  was  shining  in  the  darkness 
and  the  darkness  comprehended  it  not.  *  What 
then  is  this  : — The  light  was  shining  in  the 
darkness  and  the  darkness  comprehe?ided  it 


'  Zach.  iv.  2. 

^  The  words  for  chief  and  for  heginnirtg  are  almost 
identical  m  the  Syriac. 

3  John  XV.  12.  *  John  xv.  15. 

5  Cf.  Eph.  ii.  4.  5.  6  cf.  Eph.  V.  2. 

'  Zech.  iii.  9.  8  Js.  xi.  i,  2. 

'  Zech.  iv.  10.  1  Is.  xlix.  6. 

■■  Ps.  cxix.  105.  3  John  i.  i. 

4  John  i.  5. 


?iot  r'  Clearly  Christ,  Whose  light  shone  in 
the  midst  of  th'?  people  of  the  house  of  Is- 
rael, and  the  people  of  the  house  of  Israel 
did  not  comprehend  the  light  of  Christ,  in 
that  they  did  not  believe  on  Him,  as  it  is 
written  : — He  came  unto  His  own,  and  His 
own  received  Him  not.  ^  And  also  our  Lord 
Jesus  called  them  darkness,  for  He  said  to 
His  disciples  ; —  Whatsoever  T  say  unto  you 
in  the  darkness,  that  speak  ye  in  the  light,^ 
namely,  let  your  light  shine  among  the  Gen- 
tiles ;''  because  they  received  the  light  of 
Christ,  Who  is  the  Light  of  the  Gentiles. 
And  He  said  again  to  His  Apostles: — Ye  are 
the  light  of  the  world.^  And  again  He  said 
unto  them  ; — Let  your  light  shine  before  men, 
that  they  may  see  your  good  works  and  glorify 
your  Father  which  is  i7i  heaven."^  And  again 
He  showed  with  regard  to  Himself  that  He 
is  the  light,  for  He  said  to  His  disciples  : — 
Walk  while  the  light  is  with  you,  ere  the  dark- 
ness overtake y on. '^  And  again  He  said  to 
them  : — Believe  on  the  light  that  ye  may  be 
children  of  light.  "^  And  again  Pie  said  : — / 
am  the  light  of  the  world.^  And  again  He 
said  : — No  man  lighteth  a  lamp  and  putteth  it 
under  a  bushel  or  under  a  bed,  or  putteth  it  in 
a  hidden  place,  but  putteth  it  upon  the  lamp- 
stand  that  every  one  may  see  the  light  of  the 
lamp.*  And  the  shining  lamp  is  Christ,  as 
David  said; — Tliy  word  is  a  lamp  unto  my 
feet  and  a  light  to  my  paths.  ^ 

§  II.  And  furthermore  the  Prophet  Hosea 
also  said  : — Light  you  a  lamp  and  seek  ye  the 
Lord.^  And  our  Lord  Jesus  Christ  said  : — 
What  woman  is  there  who  has  ten  drachmos 
and  shall  lose  one  of  them,  and  will  not  light 
a  lamp  and  sweep  the  house  and  seek  Jier 
drachma  that  she  lost  ? '  What  then  does  this 
woman  signify }  Clearly  the  congregation 
of  the  house  of  Israel,  to  which  the  ten  com- 
mandments were  given.  They  lost  the  first 
commandment — that  in  which  He    warned 


^  John  i.  II. 

I  Cf.  Matt.  V.  16. 

3  Matt.  V.  16. 
'  John  xii.  36. 

4  Matt.  V.  15  ;  Mark  iv.  21 

5  Ps.  cxix.  105. 
'  Luke  XV.  8. 


«  Matt.  X.  27. 
8  Matt.  V.  14. 
'  John  xii.  35. 
3  John  viii.  12. 
Luke  viii.  16. 
•^  Hos.  X.  12. 


SELECT  DEMONSTRATIONS. 


349 


them  saying  : — /  am  the  Lord  your  God, 
Who  brought  you  tip  from  the  la?id  o/Egvpt^ 
And  when  they  had  lost  this  first  command- 
ment, also  the  nine  which  are  after  it  they 
could  not  keep,  because  on  the  first  depend 
the  nine.  For  it  was  an  impossibility  that 
while  worshipping-  Baal,  they  should  keep 
the  nine  commandments.  For  they  lost  the 
first  commandment,  like  that  woman  who 
lost  one  drachma  from  the  ten.  So  the 
Prophet  cried  unto  them  : — Light  you  a  lamp 
and  seek  ye  the  Lord."^  And  furthermore  the 
Prophet  Isaiah  also  said  : — Seek  ye  the  Lord, 
and  when  ye  shall  have  found  Him,  call  upon 
Him  ;  and  when  He  is  near  let  the  sinner  aban- 
don his  way  and  the  wicked  man  his  thought.  ^ 
For  that  lamp  shone  and  they  did  not  by  it 
seek  the  Lord  their  God.  And  its  light 
shone  in  the  darkness  and  the  darkness  did 
not  comprehend  it.  And  the  lamp  was  set 
up  on  the  lamp-stand  and  those  who  were 
in  the  house  did  not  see  its  light.  And  what 
then  means  this,  that  the  lamp  was  set  up 
on  the  lamp-stand.''  Clearly  His  being  raised 
up  upon  the  cross.  And  by  this  all  the 
house  was  made  dark  over  them.  For  when 
they  crucified  Him,  the  light  was  darloened 
from  them,  and  shone  amongst  the  Gentiles, 
because  that  from  the  time  of  the  sixth  hour 
(of  the  day)  on  which  they  crucified  Him 
even  unto  the  ninth  hour  there  was  darkness 
in  all  the  land  of  Israel.  And  the  sun  set  in 
midday  and  the  land  was  darkened  in  the 
shining  daytime,  as  is  written  in  Zechariah 
the  Prophet  : — //  shall  come  to  pass  in  that 
day,  saith  the  Lord,  I  will  cause  the  sun  to  set 
in  midday,  and  will  make  dark  the  land  i7i  the 
shining  daytime.  ^ 

§  12.  Now  I  must  proceed  to  my  former 
subject  of  faith,  that  on  it  are  reared  up  all 
the  good  works  of  the  building.  And  again, 
in  what  I  said  with  regard  to  the  building, 
it  was  in  no  strange  fashion  that  I  spoke, 
but  the  blessed  Apostle  wrote  in  the  first 
Epistle  to  the  Corinthians,  saying  : — L as  a 
wise  master-builder  have  laid  thefoundatio7i,  but 

'  Ex.  XX.  2.  '^  Hos.  X.  12. 

3  Is.  Iv.  6,  7. 

■•  .Am.  viii.  g.  (Cf.  the  commentary  ascribed  to 
Ephrem  in  loco.)    Cf.  Zech.  xiv.  6,  7. 


evety  one  buildeth  on  it.  ^  One  builds  silver  and 
gold  and  goodly  stones  ;  another  builds  reed 
and  straw  and  stubble.  In  the  last  day  that 
building  shall  be  tried  by  fire  ;  for  the  gold 
and  silver  and  goodly  stones  shall  be  pre- 
served in  the  midst  of  the  fire,  because  they 
are  a  firm  building.  But  as  for  the  straw  and 
reed  and  stubble,  the  fire  shall  have  power 
upon  them  and  they  shall  be  burned.  And 
what  is  the  gold  and  silver  and  goodly  stones 
by  which  the  building  is  raised  up  .?  Clearly 
the  good  deeds  of  faith,  which  shall  be  pre- 
served in  the  midst  of  the  fire  ;  because 
Christ  dwells  in  that  secure  building,  and 
He  is  its  preserver  from  the  fire.  And  let 
us  consider  and  understand  (this)  from  the 
example  that  God  has  given  us  also  in  the 
former  dispensation,  because  the  promises 
of  that  dispensation  will  abide  sure  for  us. 
Let  us  then  understand  from  (the  case  of) 
those  three  righteous  men  who  were  cast 
into  the  midst  of  the  fire  and  were  not 
burned,  namely,  Hananiah,  Azariah  and 
Misael,  over  whom  the  fire  had  no  power, 
because  they  built  a  secure  building  and  re- 
jected the  commandment  of  Nebuchadnezzar 
the  king  and  did  not  worship  the  image  that 
he  made.  And  as  for  those  who  transgressed 
the  commandment  of  God,  the  fire  at  once 
prevailed  over  them  and  burned  them,  and 
they  were  burned  without  mercy.  For  the 
Sodomites  were  burned  like  straw  and  reed 
and  stubble.  Furthermore,  Nadab  and 
Abihu  were  burned,  who  transgressed  the 
commandment  of  God.  Again,  two  hundred 
and  fifty  men  were  burned,  who  were  offer- 
ing incense.  Again,  two  princes  and  a 
hundred  who  were  with  them  were  burned, 
because  they  approached  the  mountain  on 
which  Elijah  was  sitting,  who  ascended  in 
a  chariot  of  fire  to  heaven.  The  calumni- 
ators also  were  burned  because  they  dug  a 
pit  for  righteous  men.  Accordingly,  be- 
loved, the  righteous  shall  be  tried  by  the 
fire,  like  gold  and  silver  and  goodly  stones, 
and  the  wicked  shall  be  burned  in  the  fire 
like  straw  and  reed  and  stubble,  and  the  fire 
shall  have  power  upon  them  and  they  shall 

^  I  Cor.  iii   10,  12,  sqq. 


350 


APHRAHAT. 


be  burned  ;  even  as  the  Prophet  Isaiah  said  : 

By  fire  shall  the  Lord  judge  and  by  it  shall 

He  try  all  flesh. '  And  again  he  said  : — Ye 
shall  go  out  and  see  the  carcases  of  the  men 
who  offended  against  Me,  whose  worm  shall 
not  die,  7ior  shall  their  fire  be  quenched,  and 
they  shall  be  an  astonishment  to  all  flesh. "^ 

§  13.  And  again  the  Apostle  has  com- 
mented for  us  upon  this  building  and  upon 
this  foundation  ;  for  he  said  thus  ; — No  man 
can  lay  another  foundation  than  that  which  is 
laid,  which  is  fesus  Christ.'^  Again  the  Apostle 
said  about  faith  that  it  is  conjoined  with 
hope  and  love,  for  he  said  thus  : — Tliese  are 
three  which  shall  abide,  faith  and  hope  and 
love.^  And  he  showed  with  regard  to  faith 
that  first  it  is  laid  on  a  sure  foundation/ 

§  14.  For  Abel,  because  of  his  faith  his 
offering  was  accepted.  And  Enoch,  because 
he  was  well-pleasing  through  his  faith,  was 
removed  from  death.  Noah,  because  he 
believed,  was  preserved  from  the  deluge. 
Abraham,  through  his  faith,  obtained  bless- 
ing, and  it  was  accounted  to  him  for  right- 
eousness. Isaac,  because  he  believed,  was 
loved.  Jacob,  because  of  his  faith,  was  pre- 
served. Joseph,  because  of  his  faith,  was  tried 
in  the  waters  of  contention,  and  was  deliv- 
ered from  his  trial,  and  his  Lord  established 
a  witness  in  him,  as  David  said  : — Witness 
hath  he  established  in  foseph."  IMoses 
also  by  his  faith  performed  many  wonder- 
ful works  of  power.  By  his  faith  he  de- 
stroyed the  Egyptians  with  ten  plagues. 
Again,  by  faith  he  divided  the  sea,  and 
caused  his  people  to  cross  over  and  sank 
the  Egyptians  in  the  midst  of  it.  By  faith 
he  cast  the  wood  into  the  bitter  waters  and 
they  became  sweet.  By  faith  he  brought 
down  manna  and  satisfied  his  people.  By 
faith  he  spread  out  his  hands  and  conquered 
Amalek,  as  is  written  : — His  hands  continued 


'  Is.  Ixvi.  16.  2  Is  ixvi.  24. 

^  I  Cor.  iii.  11.  4  j  Cor.  xiii.  13, 

*  The  allusion  is  to  Heb.  xi. 

This  sentence,  connecting  sections  13  (which  re- 
lates to  I  Corinthians  iii.  and  xiii.)  and  14  (which 
echoes  Hebrews  xi.),  seems  to  imply  (  "  he  showed  "  ) 
that  they  are  written  by  the  same  author, — in  other 
<vords,  to  ascribe  Hebrews  to  St.  Paul. 

*  Ps.  Ixxxi.  6. 


in  faith  till  the  setting  of  the  sun.''  Also  by 
faith  he  went  up  to  Mount  Sinai,  when  he 
twice  fasted  for  the  space  of  forty  days. 
Again  by  faith  he  conquered  Sihon  and  Og, 
the  Kings  of  the  Amontes. 

§  15.  This  is  wonderful,  my  beloved,  and 
a  great  prodigy  that  Moses  did  in  the  Red 
Sea,  when  the  waters  were  divided  by  faith, 
and  stood  up  on  high  like  mountains  or  like 
mighty  cliffs.  They  were  checked  and  stood 
still  at  the  commandment ;  they  were  closed 
up  as  in  vessels,  and  fast  bound  in  the  height 
as  in  the  depth.  Their  fluidity  did  not  over- 
flow the  boundary,  but  rather  they  changed 
the  nature  of  their  creation.  Irrational 
creatures  became  obedient.  The  billows 
became  rigid  and  were  awaiting  the  venge- 
ance, when  the  people  should  have  passed 
over.  Wonderful  was  it  how  the  waves 
stood  still  and  expected  the  commandment 
and  the  vengeance.  The  foundations  (hid- 
den) from  the  ages  of  the  world  were  re- 
vealed, and  that  which  from  the  beginning 
had  been  liquid  suddenly  became  dry.  The 
gates  lifted  tip  their  heads  and  the  everlasting 
gates  were  lifted  up.*  The  pillar  of  fire  en- 
tered and  illuminated  the  entire  camp.  The 
people  passed  over  by  faith.  And  the  judg- 
ment of  righteousness  was  wrought  upon 
Pharaoh  and  upon  his  host  and  upon  his 
chariots. 

§  16.  Thus  also  Joshua  the  son  of  Nun 
divided  Jordan  by  his  faith,  and  the  children 
of  Israel  crossed  over  as  in  the  days  of 
Moses.  But  know,  my  beloved,  that  this 
passage  of  the  Jordan  w'as  three  times  laid 
open  by  its  being  divided.  First  through 
Joshua  the  Son  of  Nun,  and  secondly 
through  Elijah,  and  then  through  Elisha. 
For  the  word  of  the  Book  makes  known  that 
over  against  this  passage  of  Jericho,  there 
Elijah  was  taken  up  to  heaven  ;  for  when 
Elisha  turned  back  from  following  him  and 
divided  the  Jordan  and  passed  over,  the 
children  of  the  Prophets  of  Jericho  cam«  out 
to  meet  Elisha  and  said  : — The  spirit  of 
Elijah  rests  upon  Elisha.  ^    Furthermore  when 


'  E.x.  xvii.  12.  (Pesh.)      «  Ps.  xxiv.  7,  9 


2  K.  ii.  ^;-i5- 


SELECT  DEMONSTRATIONS. 


351 


the  people  crossed  over  in  the  days  of  Joshua 
the  son  of  Nun  (it  was  there),  for  thus  it  is 
written  :  —  The  people  passed  over,  over 
against  Jericho. '  Also  Joshua  the  son  of 
Nun  by  faith  cast  down  the  walls  of  Jericho, 
and  they  fell  without  difficulty.  Again  by 
faith  he  destroyed  thirty-one  kings  and  made 
the  children  of  Israel  to  inherit  the  land. 
Furthermore  by  his  faith  he  spread  out  his 
hands  towards  heaven  and  stayed  the  sun 
in  Gibeon  and  the  moon  in  the  valley  of 
Ajalon.^  And  they  were  stayed  and  stood 
still  from  their  courses.  But  enough  !  All 
the  righteous,  our  fathers,  in  all  that  they 
did  were  victorious  through  faith,  as  also 
the  blessed  Apostle  testified  with  regard  to 
all  of  them  : — By  faith  they  prevailed^  Again 
Solomon  said: — Many  men  are  called  merci- 
ful, but  a  faithful  manwho  ca7i  find  P  ^  Also 
Job  thus  said  : — My  integrity  shall  not  pass 
from  me,  and  in  my  righteousness  will  I 
persist.  ^ 

§  17.  Also  our  Saviour  used  thus  to  say 
to  every  one  who  drew  near  to  Him  to  be 
healed  : — A  ccording  to  thy  faith  be  it  unto  thee. " 
And  when  the  blind  man  approached  Him, 
He  said  to  him  : — Dost  thou  believe  that  I  am 
able  to  heal  thee  P  That  blind  man  said  to 
Him  : — Yea,  Lord,  I  believe.''  And  his  faith 
opened  his  eyes.  And  to  him  whose  son 
was  sick,  He  said  : — Believe  and  thy  son 
shall  live.  Hesaidto  Him  : — lb  elieve.  Lord  ; 
help  thou  my  feeble  faith. '^  And  by  his  faith 
his  son  was  healed.  And  also  when  the 
nobleman  °  came  near  to  Him,  by  his  faith 
was  his  boy  healed,  when  he  said  to  our 
Lord  : — Speak  the  word  and  my  servant  will 
be  cured.^  And  our  Lord  was  astonished  at 
his  faith,  and  according  to  his  faith  it  hap- 
pened to  him.  And  also  when  the  chief  of 
the  Synagogue  requested  Him  concerning 
his  daughter,  He  said  thus  to  him  : — 07ily 
firmly  believe  and  thy  daughter  shall  live.  ^  So 
he  believed  and  his  daughter  lived  and  arose. 

1  Jos.  iii.  17.  *  Jos.  X.  13. 

2  Heb.  xi.  33.  ■*  Prov.  x.x.  6. 

5  Job.  xxvi'i.  5,  6.  *  e.  q.  Matt.  ix.  29. 

'  Matt.  ix.  28.  ^  Mark  ix.  22,  26. 

^  Lit.  •'  king's  servant,"  John  iv.  46,  which  is  here 
confused  with  Mr.tt.  viii.  8. 
1  Matt.  viii.  8,  lo.  ^  Mark  v.  23-36. 


And  when  Lazarus  died,  our  Lord  said  to 
Martha  : — If  thou  believest,  thy  brother  shall 
rise.  Martha  saith  unto  Him  ; — Yea,  Lord, 
L believe.^  And  He  raised  him  after  four 
days.  And  also  Simon  who  was  called 
Cephas  because  of  his  faith  was  called  the 
firm  rock."  And  again  when  our  Lord  gave 
the  Sacrament  of  Baptism  to  His  apostles, 
He  said  thus  to  them  : —  Whosoever  believeth 
and  is  baptized  shall  live,  and  whosoever  be- 
lieveth not  shall  be  condemned.^  Again  He 
said  to  his  Apostles  : — Lfye  believe  and  doubt 
not,  there  is  nothing  ye  shall  not  be  able  to  do.  ° 
For  when  our  Lord  walked  on  the  billows 
of  the  sea,  Simon  also  by  his  faith  walked 
with  Him  ;  but  when  in  respect  of  his  faith 
he  doubted,  and  began  to  sink,  our  Lord 
called  him,  thou  of  little  faith.''  And  when 
the  Apostles  asked  of  our  Lord,  they  begged 
nothing  at  His  hands  but  this,  saying  to 
Him  : — Increase  our  faith.  He  said  to 
them  : — Lf  there  were  in  you  faith,  even  a 
mountain  would  remove  from  before  you. " 
And  He  said  to  them  : — Doubt  ye  not,  lest  ye 
sink  down  in  the  midst  of  the  world,  even  as 
Simon  when  he  doubted  began  to  sink  in  the 
midst  of  the  sea.''  And  again  He  said  thus  ; — 
TJiis  shall  be  the  sign  for  those  that  believe  ; 
they  shall  speak  with  new  tongues  and  shall 
cast  out  demons,  and  they  shall  lay  their  hands 
on  the  sick  and  they  shall  be  made  whole. ' 

§  18.  Let  us  draw  near  then,  my  beloved, 
to  faith,  since  its  powers  are  so  many.  For 
faith  raised  up  to  the  heavens  (Enoch),  and 
conquered  the  Deluge.  It  caused  the  barren 
to  bring  forth.  It  delivered  from  the  sword. 
It  raised  up  from  the  pit.  It  enriched  the 
poor.  It  released  the  captives.  It  delivered 
the  persecuted.  It  brought  down  the  fire. 
It  divided  the  sea.  It  cleft  the  rock,  and. 
gave  to  the  thirsty  water  to  drink.  It  satis- 
fied the  hungry.  It  raised  the  dead,  and 
brought  them  up  from  Sheol.  It  stilled  the 
billows.     It  healed  the  sick.      It  conquered 


3  John  xi.  23-27.  4  Kipha-rock. 

5  Mark  xvi.  16.    Note  that  .'Vphrahat  here  cites  the  dis- 
puted conclusion  of  St.  Mark's  Gospel. 

8  Matt.  xxi.  22.  '  Matt.  xiv.  31. 
*  Luke  xvii.  5,  and  Matt.  xvii.  19.;  xxi.  21. 

9  (Apocryphal.)  '    1  Mark  xvi.  17,  18. 


352 


APHRAHAT. 


hosts.  It  overthrew  walls.  It  stopped  the 
mouths  of  lions,  and  quenched  the  flame  of 
fire.  It  humiliated  the  proud,  and  brought 
the  humble  to  honour.  All  these  mighty- 
works  were  wrought  by  faith. 

§  19.  Now  thus  is  faith;  when  a  man 
believes  in  God  the  Lord  of  all,  Who  made 
the  heavens  and  the  earth  and  the  seas  and  all 
that  is  in  them  ;  and  He  made  Adam  in  His 
image;  and  He  gave  the  Law  to  Moses; 
He  sent  of  His  Spirit  upon  the  prophets  ; 
He  sent  moreover  His  Christ  into  the  world. 
Furthermore  that  a  man  should  believe  in 
the  resurrection  of  the  dead  ;  and  should 
furthermore  also  believe  in  the  sacrament  of 
baptism.  This  is  the  faith  of  the  Church  of 
God.  And  (it  is  necessary)  that  a  man 
should  separate  himself  from  the  observance 
of  hours  and  Sabbaths  and  moons  and 
seasons,  and  divinations  and  sorceries  and 
Chaldsean  arts  and  magic,  from  fornication 
and  from  festive  music,  from  vain  doctrines, 
which  are  instruments  of  the  Evil  One,  from 
the  blandishment  of  honeyed  words,  from 
blasphemy  and  from  adultery.  And  that  a 
man  should  not  bear  false  witness,  and  that 
a  man  should  not  speak  with  double  tongue. 
These  then  are  the  works  of  the  faith  which 
is  based  on  the  true  Stone  which  is  Christ, 
on  Whom  the  whole  building  is  reared  up. 

§  20.  Furthermore,  my  beloved,  there  is 
much  besides  in  the  Holy  Books  about  faith. 
But  these  few  things  out  of  the  much  have  I 
written  to  recall  them  to  thy  love  that  thou 
mayest  know  and  make  known  and  believe 
and  also  be  believed.  And  when  thou  hast 
read  and  learned  the  works  of  faith,  thou 
mayest  be  made  like  unto  that  tilled  land 
upon  which  the  good  seed  fell,  and  produced 
fruit  a  hundred-fold  and  sixty-fold  and 
thirty-fold.  And  when  thou  comest  to  thy 
Lord,  He  may  call  thee  a  good  servant  and 
prudent  and  faithful,  who  on  account  of  His 
faith,  that  abounded,  is  to  enter  into  the 
Kingdom  of  his  Lord. 

Demonstration  V. — Of  Wars. 

§  I.  This  reflection  has  befallen  me  at 
this  time  concerning  the  shaking  that  is  to 


take  place  at  this  time,  and  the  host  that  has 
assembled  itself  for  the  sword.  The  times 
were  disposed  beforehand  by  God.  The 
times  of  peace  are  fulfilled  in  the  days  of  the 
good  and  just  ;  and  the  times  of  many  evils 
are  fulfilled  in  the  days  of  the  evil  and  trans- 
gressors. For  it  is  thus  written  : — Good 
must  happen,  and  blessed  is  he  through  whom  it 
shall  come  to  pass  ;  aiid  evil  must  happen,  but 
woe  to  hint  through  whom  it  shall  come  to  pass. ' 
Good  has  come  to  the  people  of  God,  and 
blessedness  awaits  that  man  through  whom 
the  good  came.  And  evil  is  stirred  up  as 
regards  the  host  that  is  gathered  together  by 
means  of  the  evil  and  arrogant  one  who 
glories  ;  and  woe  also  is  there  reserved  for 
him  through  whom  the  evil  is  stirred  up. 
But  do  not,  my  beloved,  reproach  the  evil 
person  who  has  inflicted  evil  upon  many  ; 
because  the  times  were  beforehand  disposed 
and  the  time  of  their  accomplishment  has 
arrived. 

§  2.  Therefore  because  it  is  the  time  of 
the  Evil  One,  hear  in  mystery  that  which  I 
am  writing  for  thee.  For  thus  it  is  written  : 
—  Whatsoever  is  exalted  amongst  men  is  des- 
picable before  God."^  And  again  it  is  written  : 
— Everyone  tvho  exalteth  Im^iself  shall  be 
abased,  and  everyone  tvlio  hunibleth  himself 
shall  be  exalted.^  Also  Jeremiah  said  : — Let 
?iot  the  mighty  glory  in  his  might,  nor  the 
rich  in  his  riches.'^  And  again  the  blessed 
Apostle  said  : —  Whosoever  glorieth,  let  hi7?t 
glory  in  the  Lord.^  And  David  said  : — /  saw 
the  wicked  exalted  and  lifted  up  as  the  cedar 
of  Lebanon  ;  and  when  L  passed  by  he  was 
not,  and  L  sought  him  and  found  him  not.^ 

§  3.  For  every  one  that  glories  shall  be 
humbled.  Cain  gloried  over  Abel  his  brother 
and  slew  him.  And  he  was  cursed  and 
became  a  fugitive  and  a  vagabond  in  the 
earth.  Again  the  Sodomites  gloried  over 
Lot,  and  there  fell  upon  them  fire  from 
heaven  and  burned  them  up  and  their  city 
was    overthrown    upon   them.      And    Esau 


'  Apocryphal ;  see  Ps.  Clem.,  Honil.  xii.  29. 
2  Luke  xvi.  15  ^  Luke  xiv.  11. 

*  Ter.  ix.  23.  '  2.  Cor.  x.  17. 

« Ps.  xxxvii.  35,  36. 


SELECT  DEMONSTRATIONS. 


353 


gloried  over  Jacob  and  persecuted  him,  and 
Jacob  received  the  birthright  and  blessings 
of  Esau.  And  the  children  of  Jacob  gloried 
over  Joseph,  and  (afterwards)  fell  down  and 
worshipped  him  in  Egypt.  And  Pharaoh 
gloried  over  INIoses  and  over  his  people  ; 
and  Pharaoh  and  his  host  were  drowned  in 
the  sea.  And  Dathan  and  Abiram  gloried 
over  Moses,  and  they  went  down  alive  to 
Sheol.  And  Goliath  threatened  David,  and 
he  fell  before  him  and  was  crushed.  And 
again  Saul  persecuted  David,  and  he  fell  by 
the  sword  of  the  Philistines.  And  Absalom 
exalted  himself  against  him,  and  Joab  slew 
him  in  the  battle.  Again  Benhadad  gloried 
over  Ahab,  and  he  was  delivered  into  the 
hand  of  Israel.  And  Sennacherib  blas- 
phemed against  Hezekiah  and  his  God,  and 
his  host  became  dead  carcases  when  one  of 
the  Watchers  went  forth  and  slew  in  the 
camp  one  hundred  and  eighty-five  thousand 
at  the  prayer  of  Hezekiah  and  at  the  prayer 
of  Prophet  Isaiah,  most  glorious  of  the 
Prophets.  Ahab  exalted  himself  over  Micah, 
and  he  went  up  and  fell  in  Ramoth  Gilead. 
Jezebel  gloried  over  Elijah,  and  the  dogs 
devoured  her  in  the  portion  of  Jfezreel. 
Haman  gloried  over  Mordecai,  and  his  ini- 
quity turned  back  upon  his  own  head.  The 
Babylonians  gloried  over  Daniel  and  cast 
him  into  the  den  of  lions,  and  Daniel  came 
up  victorious,  and  they  were  cast  instead  of 
him  into  the  den.  Again  the  Babylonians 
gloried  and  accused  Hananiah  and  his  com- 
panions, and  they  were  cast  into  the  furnace 
of  fire  ;  and  they  came  up  victorious  and  the 
flame  devoured  the  accusers. 

§  4.  Now  Nebuchadnezzar  said  : — /  will 
ascend  to  heaven  and  exalt  my  throne  above  the 
stars  of  God  and  sit  in  the  lofty  mountains  that 
are  in  the  borders  of  the  North.^  Isaiah  said 
concerning  him  : — Because  thy  heart  has  thus 
exalted  thee,  therefore  thou  shall  be  brought  dow7i 
to  Sheol,  and  all  that  look  upon  thee  shall  be 
astonished  at  thee?  And  Sennacherib  also 
said  thus  : — /  icnll gc  up  to  the  summit  of  the 
mountains  and  to  the  shoulders  of  Lebanon.^     I 


•  Is.  xiv.  13.  ^  Is.  xiv.  15,  16. 

3  2  Kings  xix.  23,  24  ;  Is.  xxxvii.  24,  25 
Vol  Xiii. — 23 


will  dig  and  drink  water  and  will  dry  up  with 
my  horses'  hoofs  all  the  deep  rivers.  And  be- 
cause he  thus  exalted  himself,  Isaiah  again 
said  concerning  him: — Why  does  the  axe 
boast  itself  agaiiist  him  that  cutteth  with  it,  or 
the  saw  exalt  itself  against  him  that  saweth  with 
it,  or  the  rod  lift  itself  up  against  hij?i  that 
zvieldeth  it  ?^  For  thou,  Sennacherib,  art  the 
axe  in  the  hands  of  Him  that  cuts,  and  thou 
art  the  saw  in  the  hands  of  Him  that  saws, 
and  the  rod  in  the  hand  of  Him  that  wields 
thee  for  chastisement,  and  thou  art  the  staff 
for  smiting.  Thou  art  sent  against  the 
fickle  people,  and  again  thou  art  ordained 
against  the  stubborn  people,  that  thou  may- 
est  carry  away  the  captivity  and  take  the 
spoil  ;  and  thou  hast  made  them  as  the 
mire  of  the  streets  for  all  men  and  for  all 
the  Gentiles.  And  when  thou  hast  done  all 
these  things,  why  art  thou  exalted  against 
Him  Who  holds  thee,  and  why  dost  thou 
boast  against  Him  Who  saws  with  thee,  and 
why  hast  thou  reviled  the  holy  city  ?  and 
hast  said  to  the  children  of  Jerusalem  : — 
Can  your  God  deliver  you  from  my  hand  1  ^ 
And  thou  hast  dared  to  say: — Who  is  the 
Lord  that  He  shall  deliver  you  from  my  hands  ? 
Because  of  this,  hear  the  word  of  the  Lord, 
saying  ; — I  will  crush  the  Assyrian  in  My  land, 
and  on  My  moimtains  will  I  tread  him  down.^ 
And  when  he  shall  have  been  crushed  and 
trodden  down,  the  Virgin,  the  daughter  of 
Zion,  will  despise  him,  and  the  daughter  of 
ferusalcm  will  shake  her  head  and  say  : —  Whom 
hast  thou  reviled  and  blasphemed,  and  against 
whom  hast  thou  lifted  up  thy  voice  ?  Ihou  hast 
lifted  up  thine  eyes  towards  heaven  against  the 
Holy  One  of  Israel,  and  by  the  hands  of  thy  mes- 
sengers thou  hast  reviled  the  Lord.  Now  see 
that  the  hook  has  been  forced  into  thy  nostrils, 
a?id  the  bridle  into  thy  lips,  and  thou  hast  turned 
back  with  thine  heart  crushed,  who  camest  with 
thine  heart  uplifted!'  And  his  slaying  was  by 
the  hands  of  his  loved  ones  ;  and  in  the 
house  of  his  confidence,*  there  was  he  over- 


*  Is.  X.  15.  6  2  Kings  xviii.  35. 

•  Is.  xiv.  25. 

■>  2.  Kings,  xix,  21-23,  28;  Is.  xxxvii.  22-24,  29. 
^  2  Kings,  xix.  37  ;  Is.  xxxvii.  38. 


354 


APHRAHAT. 


thrown,  and  fell  before  his  god.  And 
truly  it  was  rig-ht,  my  beloved,  that  his  body 
should  thus  become  a  sacrifice  and  offering 
before  that  god  on  whom  he  relied,  and  in 
his  temple,  as  a  memorial  for  his  idol.' 

§  5.  Again  the  ram  was  lifted  up  and  ex- 
alted, and  pushed  with  its  horns  towards  the 
west,  and  towards  the  north,  and  towards 
the  south,  and  humbled  many  beasts.  And 
they  could  not  stand  before  him,  until  the 
he-goat  came  from  the  west  and  smote  the 
ram  and  broke  his  horns  and  humbled  the 
ram  completely.  But  the  ram  was  the  King 
of  Media  and  Persia,  that  is,  Darius  ;  and 
the  he-goat  was  Alexander,  the  son  of 
Philip,  the  Macedonian.  For  Daniel  saw 
the  ram  when  he  was  in  the  East  before  the 
gate  of  Shiishan  the  fortress  that  is  in  the 
province  of  Elam,  upon  the  river  Ulai.  And  he 
was  pushing  towards  the  West  and  towards  the 
North  and  towards  the  South.  A?id  none  of  the 
beasts  could  stand  before  hi?n.^  And  the  he- 
goat  of  the  goats  came  up  from  the  region 
of  the  Greeks,  and  exalted  himself  against 
the  ram.  And  he  smote  him  and  broke 
both  his  horns,  the  greater  and  the  lesser. 
And  why  did  he  say  that  he  broke  both  his 
horns  .?  Clearly  because  he  humbled  both 
the  kingdoms  which  he  ruled  ;  the  lesser, 
that  of  the  Medes,  and  the  greater,  that  of 
the  Persians.  But  when  Alexander  the 
Greek  came,  he  slew  Darius,  King  of  Media 
and  Persia.  For  thus  the  angel  said  to 
Daniel,  when  he  was  explaining  the  vision 
to  him  : — The  ram  that  thori  sawest  was  the 
King  of  Media  and  Persia,  and  the  he-goat  the 
King  of  the  Greeks. "  Now,  from  the  time  that 
the  two  horns  of  the  ram  were  broken,  until 
this  time,  there  have  been  six  hundred  and 
forty-eight  years.' 

§  6.  Therefore,  as  for  the  ram,  its  horns 
are  broken.  And  though  its  horns  are 
broken,  lo  !  it  exalts  and  uplifts  itself 
against  the  fourth  beast,  that  is  strong  and 


1  Dan.  viii.  2,  4.  '^  Dan.  viii.  20,  21. 

2  This  Demonstration  was  therefore  written  in  the 
year  648  accordinj»  to  the  "era  of  the  Greeks," — i.e., 
reckoning  from  r.c.  311-312.  This  year  accordingly 
corresponds  with  tHe  year  336-7  a.d.  ;  and  the 
"  ram. 


mighty  audits  teeth  of  iron  and  its  hoofs  of  brass, 
a7id  it  shall  devour  and  grind  down^  and 
trample  ii<ith  its  feet  whatsoever  remaineth.  *  O 
Ram,  whose  horns  are  broken,  rest  thou 
from  the  beast,  and  provoke  it  not  lest  it 
devour  thee  and  grind  thee  to  powder.  The 
ram  could  not  stand  before  the  he-goat ;  how 
shall  it  stand  before  that  terrible  beast, 
whose  mouth  speaketh  great  things,^  and  what- 
soever it  finds  it  couches  over  as  a  lion  over 
his  prey .?  Whoever  provokes  the  lion  be- 
comes its  portion  ;  and  whoever  stirs  up  that 
beast,  it  shall  devour  him.  And  who  is 
there  that  shall  escape  out  from  under  the 
feet  of  that  beast  when  it  is  trampling  on 
him  .?  For  the  beast  shall  not  be  slain  until 
the  Ancient  of  Days  shall  sit  upon  the 
throne,  and  the  Son  of  Man  shall  come  near 
before  Him,  and  authority  shall  be  given  to 
Him."  Then  shall  that  beast  be  slain  and 
its  carcase  shall  perish.  And  the  Kingdom 
of  the  Son  of  Man  shall  be  established,  an 
eternal  Kingdom,  and  His  authority  from 
generation  to  generation. 

§  7.  Be  quiet,  O  thou  that  dost  exalt  thy- 
self ;  vaunt  not  thyself  !  For  if  thy  wealth 
has  lifted  up  thy  heart,  it  is  not  more  abun- 
dant than  that  of  Hezekiah,  who  went  in 
and  boasted  of  it  before  the  Babylonians, 
(yet)  it  was  all  of  it  carried  away  and  went 
to  Babylon.  And  if  thou  gloriest  in  thy 
children,  they  shall  be  led  away  from  thee 
to  the  Beast,  as  the  children  of  King  Heze- 
kiah were  led  away,  and  became  eunuchs 
in  the  palace  of  the  King  of  Babylon.'  And 
if  thou  dost  glory  in  thy  wisdom,  thou  dost 
not  in  it  excel  the  Prince  of  Tyre,  whom 
Ezekiel  reproached,  saying  unto  him  : — Art 
thou  wiser  than  Daniel,  or  hast  thou  seen  by 
thy  wisdom  the  things  thai  are  hid  P  *  And  if 
thy  mind  is  puffed  up  by  thy  years,  that 
they  are  many  ;  they  are  not  more  in  num- 
ber than  those  of  the  Prince  of  Tyre  who 
ruled  the  Kingdom  during  the  days  of 
twenty-two  Kings  of  the  house  of  Judah, 
that  is,  for  four   hundred  and  forty  years. 


••  Dan.  vii.  19.  '  Dan.  vii.  8. 

«  Dan.  vii.  9,  13,  14,  22.    ''  2  Kings,  xx.  18  ;  Is.  xxxix  7. 

8  Ezek.  xviii.  3. 


SELECT  DEMONSTRATIONS. 


355 


And  since  the  years  of  that  King  of  Tyre 
were  many,  all  the  time  he  thus  said  i»n  his 
heart,  /  am  God  and  sit  in  the  seat  of  God  in 
the  heart  of  the  seas.^  But  Ezekiel  said  to 
him  :  Thou  art  a  man  and  thou  art  not  God. 
For  while  the  Prince  of  Tyre  was  walking 
without  fault  in  the  midst  of  the  stones  of 
fire,  there  was  mercy  upon  him.  But  when 
his  heart  was  lifted  up,  the  cherub  who  over- 
shadoweth,  destroyed  him.  ^ 

§  8.  Now,  what  are  the  stones  of  fire, 
but  the  children  of  Zion  and  the  children  of 
Jerusalem?  For  in  the  ancient  time,  in 
the  days  of  David  and  of  Solomon  his  son, 
Hiram  was  a  friend  to  those  of  the  house  of 
Israel.  But  when  they  were  carried  away 
captive  from  their  place,  he  rejoiced  over 
them  and  spurned  them  with  his  feet,  and 
did  not  remember  the  friendship  of  the  house 
of  David.  And  as  to  that  which  I  said  that 
the  children  of  Judah  were  called  the  stones 
of  fire,  it  was  not  of  my  own  thought  that  I 
said  it,  but  Jeremiah  the  Prophet  spake  con- 
cerning them  ;  for  when  he  was  calling 
forth  tears  for  them  in  the  Lamentations,  he 
said  : — The  children  of  Zion  were  mor^  excel- 
lent than  precious  stones.^  And  again  he 
said  : — How  are  the  stones  of  the  Sanctuary 
cast  down  at  the  head  of  all  the  streets  P  *  And 
again  He  said  by  the  Prophet  : — The  stones 
were  holy  that  were  cast  down  in  his  land.  ^ 
And  as  to  these  very  stones,  the  fire  was 
burning  in  them,  as  Jeremiah  said  : — The 
word  of  the  Lord  became  in  my  heart  like 
burning  fire  and  it  was  hot  iti  my  bones.^ 
And  again  He  said  to  Jeremiah  : — Lo  1 1  give 
My  word  in  thy  mouth  as  fire,  and  this  people 
shall  be  as  wood.''  And  again  He  said: — My 
words  shall  go  forth  as  fire,  and  as  iron  that 
cutteth  the  stone.  *  On  this  account  the  Pro- 
phets, amongst  whom  Hiram  the  Prince  of 
Tyre  was  walking,  were  called  stones  of 
fire. 

§  9.   And  again  (God)  said  to  him  : — Thou 
wast  with  the  Cherub  who  was  anointed  a?id 


'  Ezek.  xxviii.  2. 
3  Lam.  iv.  2. 
5  Zech.  ix.  16. 
'  Jer.  V.  14. 


2  Ezek.  xxviii.  14,  15. 
■*  Lam.  iv.  i. 


}er.  XX.  9. 
er.xj" 


xxui.  29. 


overshadowing.'^  For  the  king,  who  was 
anointed  with  the  holy  oil,  was  called  a 
Cherub.  And  he  was  overshadowing  all 
his  people,  as  Jeremiah  said  : — 71ie  anointed 
of  the  Lord  is  the  breath  of  our  nostrils,  he  of 
whom  we  said  that  in  his  shadoiv  shall  we  live 
amongst  the  Gentiles.^  For  they  were  sitting 
in  the  shadow  of  the  king,  while  he  was 
standing  at  their  head.  And  when  the 
crown  of  their  head  fell,  they  were  without 
shade.  And  if  any  one  should  say  that  this 
word  is  spoken  concerning  Christ,  let  him 
receive  that  which  I  write  for  him  without 
disputation,  and  thus  he  will  be  persuaded 
that  it  was  said  with  reference  to  the  king. 
For  Jeremiah  said  in  behalf  of  the  people  : — 
Woe  unto  us,  for  the  crown  of  our  head  has 
fallen!"^  But  Christ  has  not  fallen,  because 
He  rose  again  the  third  day.  For  the  king 
fell  from  the  house  of  Judah,  and  never 
again  was  their  kingdom  set  up.  And  as 
for  that  He  said  again  : — /  will  destroy  the 
overshadowing  Cherub.^  For  the  Cherub 
that  He  will  destroy  is  Nebuchadnezzar, 
as  it  is  written  : — LLe  performed  a  work  in 
Tyre,  and  there  was  given  him  by  Tyre  no 
hire  for  his  host,  and  in  return  for  the  work 
of  Tyre  there  was  given  him  the  land  of 
Egypt.'^  And  why  was  hire  not  given  by 
Tyre  to  Nebuchadnezzar  ?  Clearly  because 
its  wealth  went  away  in  the  sea,  so  that 
Nebuchadnezzar  did  not  receive  it.  And  at 
that  time  He  destroyed  the  overshadowing 
Cherub,  which  is  Nebuchadnezzar.  For 
there  are  two  Cherubs,  one  anointed  and 
overshadowing,  and  one  overshadowing 
but  not  anointed.  For  He  said  above  : — 
Jliou  wast  with  the  Cherub  aiiointed  and  over- 
shadowing.^ And  lower  down  He  said  : — / 
will  destroy  thee  the  overshadowing  Cherub  ;  * 
and  did  not  say  "anointed."  For  Nebu- 
chadnezzar was  not  anointed,  but  David 
and  Solomon  were,  and  the  other  kings  who 
arose  after  them.  And  how  was  Nebuchad- 
nezzar called   overshadowing  P     Clearly  on 


14. 


*  Ezek.  xxviii. 
2  Lam.  V.  16. 
■*  Ezek.  xxix.  18,  19. 
•>  Ezek.  xxviii.  16. 


'  Lam.  iv.  20. 
3  Ezek.  xxviii.  16. 
*  Ezek.  xxviii.  14. 


356 


APHRAHAT. 


account  of  the  vision  of  the  tree,  when  he 
saw  a  tree  in  the  midst  of  the  earth,  beneath 
which  dwelt  all  the  beasts  of  the  wilderness 
and  on  its  branches  dwelt  all  the  birds  of 
heaven,  and  from  it  all  flesh  was  fed.  When 
Daniel  interpreted  his  dream  to  him,  Daniel 
said  to  him  : — Thou  art  the  tree,  that  tree 
which  thou  sawest  in  the  viidst  of  the  earth, 
and  beneath  thee  dwell  all  the  nations. '  On 
this  account  he  was  the  overshadoiving 
Cherub  ;  who  destroyed  the  Prince  of  Tyre, 
because  he  rejoiced  over  the  children  of 
Israel,  for  that  they  were  carried  away  cap- 
tive from  their  land,  and  because  his  heart 
was  exalted.  This  Tyre  also  lay  waste 
seventy  years  like  Jerusalem  which  sat  in 
desolation  seventy  years.  For  Isaiah  said 
concerning  it  : —  Tyre  shall  wander  seventy 
years,  as  the  days  of  one  king,  and  shall 
comtnit fornication  with  all  the  kingdoms  that 
are  upon  the  face  of  the  earth."^ 

§  ID.  O  thou  that  art  exalted  and  lifted 
up,  let  not  the  vaunting  of  thine  heart  mis- 
lead thee,  nor  say  thou,  I  will  go  up  against 
the  rich  land  and  against  the  powerful  beast. 
For  that  beast  will  not  be  slain  by  the  ram, 
seeing  that  its  horns  are  broken.  For  the 
he-goat  broke  the  horns  of  the  ram.'  Now 
the  he-goat  has  become  the  mighty  beast. 
For  when  the  children  of  Japhet  held  the 
kingdom,  then  they  slew  Darius,  the  king  of 
Persia.  Now  the  fourth  beast  has  swallowed 
up  the  third.  And  this  third  consists  of  the 
children  of  Japhet,  and  the  fourth  consists 
of  the  children  of  Shem,  for  they  are  the 
children  of  Esau.  Because,  when  Daniel 
saw  the  vision  of  the  four  beasts,  he  saw 
first  the  children  of  Ham,  the  seed  of  Nim- 
rod,  which  the  Babylonians  are  ;  and  sec- 
ondly, the  Persians  and  Medes,  w'ho  are  the 
children  of  Japhet ;  and  thirdly,  the  Greeks, 
the  brethren  of  the  Medes  ;  and  fourthly, 
the  children  of  Shem,  which  the  children  of 
Esau  are.  For  a  confederacy  was  formed 
between  the  children  of  Japhet  and  the  chil- 
drfen  of  Shem.  Then  the  government  was 
taken  away  from  the  children  of  Japhet,  the 


1  Dan.  iv.  17, 19.        2  Ig,  xxiii  15, 17.        ^  £)an.  vii.  7. 


younger,  and  was  given  to  Shem,  the  elder  ; 
and  to  this  day  it  continues,  and  will  con- 
tinue for  ever.  But  when  the  time  of  the 
consummation  of  the  dominion  of  the  chil- 
dren of  Shem  shall  have  come,  the  Ruler, 
who  came  forth  from  the  children  of  Judah, 
shall  receive  the  kingdom,  when  He  shall 
come  in  His  second  Advent. 

§  1 1.  For  in  the  vision  of  Nebuchadnezzar, 
when  he  saw  it,  which  Daniel  made  known 
and  showed  to  Nebuchadnezzar,  when  he 
saw  the  image  which  stood  over  against 
him,  the  head  of  the  image  was  of  gold,  and 
its  breast  and  arms  of  silver,  and  its  belly 
and  thighs  of  brass,  and  its  legs  and  feet 
of  iron  and  potter  s  clay.*'  And  Daniel  said 
to  Nebuchadnezzar  : — Thou  art  the  head  of 
gold."  And  why  was  he  called  the  head  of 
gold.?  Was  itnotbecause  the  word  of  Jere- 
miah was  fulfilled  in  him.?  For  Jeremiah 
said  : — Babylon  is  a  golden  cup  in  the  hand 
of  the  Lord,  that  makes  all  the  earth  to  drink 
of  its  wine.''  And  also  Babylon  was  called 
the  head  of  all  the  kingdoms,  as  it  is  writ- 
ten : — Babylon  was  the  head  of  the  kingdom 
of  Nimrod. ' 

§  12.  And  he  said  that  the  breasj  and  the 
arms  of  the  image  ivere  of  silver.  This  signi- 
fied concerning  a  kingdom  which  was  in- 
ferior to  it ;  namely,  Darius  the  Mede.  For 
(God)  put  the  kingdom  into  the  balance. 
For  the  kingdom  of  the  house  of  Nimrod 
was  weighed  and  was  found  wanting.  And 
since  it  was  wanting,  Darius  received  it. 
Because  of  this  he  said  that  his  kingdomwas 
inferior.^  And  because  it  was  inferior,  the 
children  of  Media  did  not  rule  in  all  the  earth. 
Now  the  belly  and  thighs  of  the  image  were  of 
brass,  and  he  said  : — The  third  kingdom 
shall  rule  i7i  all  the  earth.^  It  is  the  kingdom 
of  the  children  of  Javan,  who  are  children 
of  Japhet.  For  the  children  of  Javan  came 
in  against  the  kingdom  of  their  brethren. 
For  Madai  and  Javan  are  sons  of  Japhet. ' 
But  ]\Iadai  was  foolish  and  incapable  of  gov- 


''  Dan.  ii.  31-33. 
«  Jen  li.  7. 
8  Dan.  ii.  39. 
'  Gen.  X.  2 


5  lb.  ii.  38. 
'  Gen  X.  10. 
9  Ibid. 


SELECT  DEMONSTRATIONS. 


357 


erning  the  kingdom,  until  Javan,  his  brother, 
came,  who  was  wise  and  cunning,  to  destroy 
the  kingdom.  For  Alexander,  son  of  Philip, 
ruled  in  all  the  earth. 

§  13.  And  the  legs  and  feet  of  the  image 
were  of  iron.  This  is  the  kingdom  of  the 
children  of  Shem,  who  are  the  children  of 
Esau,  which  is  strong  as  iron.  And  he 
said  : — As  iron  breaks  and  subdueth  every- 
thing, so  also  the  fourth  kingdom  shall  break 
and  bruise  every thing^  And  he  explained 
with  reference  to  the  feet  and  toes,  that 
part  of  them  was  of  iron  and  part  of  them 
of  potter's  clay.  For  he  said  : — Thus  they 
shall  be  mingled  ivith  the  seed  of  man, 
and  they  shall  not  cleave  one  to  another,  as 
iron  cannot  be  mixed  with  clay."^  This  re- 
ferred to  the  fourth  kingdom.  Because  in 
the  kingdom  of  the  children  of  Esau  ^  there 
was  not  a  king,  the  son  of  a  king,  estab- 
lished to  govern  the  kingdom  ;  but  when 
the  children  of  Esau  were  gathered  together 
into  a  powerful  city,  then  they  made  a  sen- 
ate. And  from  thence  they  used  to  set  up 
as  chief  of  the  city  a  wise  man  to  govern  the 
kingdom,  lest  when  the  Governor  6f  their 
kingdom  should  weigh  them,  they  might  be 
found  wanting,  and  the  kingdom  might  be 
taken  away  from  them  as  the  kingdom  of  the 
children  of  arrogant  Nimrod  was  taken  away 
and  given  to  the  children  of  foolish  Madai. 
And  this  king  who  was  set  up,  the  seed  of 
that  former  king  was  destroying  him  ;  and 
they  did  not  cleave  one  to  another.  But  as 
to  the  seed  of  man  which  is  compared  with 
the  clay,  the  meaning  is  this  ;  that  when  the 
king  was  chosen  for  the  kingdom,  he  min- 
gled himself  with  the  root  of  the  kingdom  of 
iron. 

§  14.  And  he  showed  that  in  the  days  of 
those  kings ^  who  shall  arise  in  the  kingdom^  the 
God  of  heaven  will  set  up  a  kingdom  which  shall 
not  be  destroyed  and  shall  not  pass  away  for 
ever.  ■*  This  is  the  Kingdom  of  King  Messiah, 
which  is  that  which  shall  cause  the  fourth 
kingdom    to   pass    away.       And    above    he 


'  Dan  ii.  40.  '^  Dan.  ii.  43. 

•■'  This  passage  describes  the  Roman  Republic  and 
Empire.  ■*  Dan.  ii.44. 


said  : — Thou  sawest  a  stone  which  was  cut  out, 
but  not  by  hands ;  and  it  smote  the  image  upon 
its  feet  of  iron  and  potter^ s  clay  and  broke  them 
to  pieces.^  Now  he  did  not  say  that  it  smote 
upon  the  head  of  the  image,  nor  on  its 
breast  and  arms,  nor  yet  on  its  belly  and 
thighs,  but  on  its  feet ;  because  that,  of  the 
whole  image,  that  stone  when  it  comes  will 
find  the  feet  alone.  And  in  the  next  verse 
he  said  : — The  iron  and  the  brass  and  the  silver 
and  the  gold  were  broken  to  pieces  together.  °  For 
after  them,  when  King  Messiah  shall  reign, 
then  He  will  humble  the  fourth  kingdom, 
and  will  break  the  whole  image  ;  for  by  the 
whole  image  the  world  is  meant.  Its  head 
is  Nebuchadnezzar  ;  its  breast  and  arms  the 
King  of  Media  and  Persia  ;  its  belly  and 
thighs  the  King  of  the  Greeks  ;  its  legs  and 
feet  the  kingdom  of  the  children  of  Esau  ; 
the  stone,  which  smote  the  image  and  brake 
it,  and  with  which  the  whole  earth  was 
filled,  is  the  kingdom  of  King  Messiah,  Who 
will  bring  to  nought  the  kingdom  of  this 
world,  and  He  will  rule  for  ever  and  ever. 

§  15.  Again  hear  concerning  the  vision  of 
the  four  beasts  which  Daniel  saw  coming  up 
out  of  the  sea  and  diverse  one  from  another. 
This  is  the  appearance  of  them  : — The  first 
was  like  a  lion,  and  it  had  the  wings  of  ati 
eagle.  And  I  saw  that  its  wings  were  plucked 
away.,  and  it  stood  up  like  a  man  upon  its  feet, 
and  the  heart  of  a  man  7v as  given  to  it.''  And 
the  second  beast  was  like  a  bear,  and  it  raised 
itself  up  upo?i  one  side  and  there  were  three  ribs 
in  its  mouth  between  its  teeth.  And  the  third 
beast  was  like  a  leopard,  and  it  had  four  wings 
and  four  heads.  And  the  fourth  beast  was 
exceedingly  terrible  and  strong  and  powerful,  and 
it  had  great  teeth.  It  devoured  and  brake  to 
pieces,  and  whatsoever  remaified,  it  stamped  with 
its  feet.  Now  the  great  sea  that  Daniel  saw  * 
is  the  world  :  and  these  four  beasts  are  the 
four  kingdoms  signified  above. 

§  16.  Now  as  to  the  first  beast,  he  said 
concerning  it,  that  it  was  like  a  lion,  and  it 
had  the  wings  of  an   eagle.      For  the  first 


5  Dan.  ii.  34. 
■>  Dan.  vii.  4-7. 


6  Dan.  ii.  35. 
8  Dan.  vii.  2. 


358 


APHRAHAT. 


beast  was  the  kingdom  of  Babylon,  which 
was  like  a  lion.  For  thus  Jeremiah  wrote 
saying  : — Israel  is  a  wandering  sheep.  The 
lions  caused  them  to  wander.  First  the  king  of 
Assyria  de7'oured  him.  And  this  last  was 
stronger  than  he,  Nebuchadnezzar  king  of  Baby- 
lon.'^ So  Jeremiah  called  him  a  lion.  And 
he  said  : — He  has  the  wifigs  of  an  eagle.  For 
thus  it  is  written  that,  when  Nebuchadnezzar 
went  out  to  the  wilderness  with  the  beasts, 
he  grew  hair  like  (the  plumage)  of  an  eagle. 
And  he  said  : — /  saw  that  its  zvings  zvere 
plucked  away  a7id  it  stood  upt  ight  upon  its  feet 
as  a  man,  and  a  maJi^s  heart  was  given  to  it.'' 
For  first,  in  the  vision  of  the  image,  he  was 
compared  to  gold  which  is  more  precious 
than  anything  which  is  used  in  the  world. 
So  in  the  vision  of  the  beasts  he  is  compared 
to  a  lion  which  excels  in  its  might  all  the 
beasts.  And  again  he  was  compared  to  an 
eagle  which  surpasses  every  bird.  What- 
soever was  written  about  him  was  fulfilled 
in  him.  For  the  Lord  said  concerning  him  : 
— /  have  placed  a  yoke  of  iron  upon  the  neck  of 
all  the  nations,  and  they  shall  serve  the  king  of 
Babylon  seventy  years.  And  also  the  beasts 
of  the  desert  and  the  birds  of  heaven  have  I  given 
to  him  to  serve  hifji.  For  since  the  king  was 
like  the  head  of  gold,  men  served  him  as  a 
king.  And  when  he  went  out  to  the  wilder- 
ness, the  beasts  served  him  as  a  lion.  And 
when  his  hair  was  like  (the  plumage)  of  an 
eagle,  the  birds  of  heaven  served  him  as 
an  eagle.  But  when  his  heart  was  lifted  up, 
and  he  knew  not  that  the  power  was  given 
to  him  from  heaven,  the  yoke  of  iron  was 
"jroken  from  the  neck  of  men,  and  he  went 
forth  with  the  beasts,  and  instead  of  the 
heart  of  a  king  there  was  given  him  the 
heart  of  a  lion.  And  when  he  was  lifted  up 
over  the  beasts,  the  heart  of  a  lion  was 
taken  away  from  him,  and  there  was  given 
him  the  heart  of  a  bird.  And  when  wings 
grew  upon  him  like  those  of  an  eagle,  he 
exalted  himself  over  the  birds.  And  then 
his  wings  also  were  plucked  away  and  there 
was    given   to   him   a  humble   heart.     And 


'  Jer.  1.  17. 

•*  JcT.  xxviii.  14;  xxv.  Ii. 


Dan.  iv.  30. 


when    he   knew   that   the    Most    High   has 
authority  in  the  kingdom  of  man,  to  give  it 
to  whomsoever  He  will,  then  as  a  man  he  , 
praised  Him. 

§  17.  And  as  for  the  second  beast,  he  said 
concerning  him  that  //  7vas  like  a  bear  arid 
raised  itself  up  upon  one  side.  Because  when 
the  kingdom  of  Media  and  Persia  arose,  it 
arose  in  the  east.  A?td  three  ribs  were  in  its 
mouth.  Because  the  ram  was  pushing  to- 
wards the  West  and  towards  the  North  and 
towards  the  South,  towards  three  winds  of 
heaven.  These  three  winds  it  held,  and 
pushed  against,  like  the  three  ribs  that  were 
in  the  mouth  of  the  bear  ;  until  the  he-goat 
came  forth  from  the  west,  and  smote  the 
ram  and  took  out  the  ribs  that  were  in  his 
mouth. 

§  18.  And  concerning  the  third  beast  he 
said  that  it  was  like  a  leopard,  and  it  had  four 
birds'  wings  on  its  back  and  that  beast  had 
four  heads.  Now  this  third  beast  was  Alex- 
ander the  Macedonian.  For  he  was  strong 
as  a  leopard.  And  as  for  the  four  wings 
and  the  four  heads  that  the  beast  had,  that 
was  because  he  gave  the  kingdom  to  his 
four  friends  to  govern  after  him,  when  he 
had  come  and  slain  Darius  and  reigned  in 
his  stead. 

§  19.  And  of  the  fourth  beast  he  said  that 
it  was  exceedingly  terrible  and  strong  and 
mighty,  devouring  and  crushing  and  tramjD- 
ling  with  its  feet  anything  that  remained. 
It  is  the  kingdom  of  the  children  of  Esau.* 
Because  after  that  Alexander  the  Mace- 
donian became  king,  the  kingdom  of  the 
Greeks  was  founded,  since  Alexander  also 
was  one  of  them,  even  of  the  Greeks.  But 
the  vision  of  the  third  beast  was  fulfilled  in 
him,  since  the  third  and  the  fourth  were 
one.  Now  Alexander  reigned  for  twelve 
years.  And  the  kings  of  the  Greeks  arose 
after  Alexander,  being  seventeen  kings,  and 
their  years  were  two  hundred  and  sixty-nine 
years  from  Seleucus  Nicanor  to  Ptolemy. 
And  the  Caesars  were  from  Augustus  to 
Philip    Csesar,  seventeen  kings.      And  their 

•*  The  Romans  are  here  signified,  according  to  Rab- 
binical doctrine,  as  descendants  of  Esau. 


SELECT  DEMONSTRATIONS. 


359 


years    are    two    hundred   and  ninety-three 
years  ;  '  and  eighteen  years  of  Severus. 

§20.  For  Daniel  said: — I  was  considering 
the  ten  horns  that  were  upon  the  head  of  the 
beast.  For  the  ten  horiis  were  ten  kifigs^  who 
arose  at  that  time  until  Antiochus.  And  he 
said  : — A  little  horn  arose  from  between  those 
ten  and  three  fell  before  it."^  For  when  Anti- 
ochus arose  in  the  kingdom,  he  humbled 
three  kings,  and  he  exalted  himself  against 
the  saints  of  the  Most  High  and  against 
Jerusalem.  And  he  defiled  the  sanctuary/ 
And  he  caused  the  sacrifice  and  the  offer- 
ings to  cease  for  a  week  and  half  a  week, 
namely,  for  ten  and  a-half  years.  And  he 
brought  in  fornicators  into  the  house  of  the 
Lord,  and  he  caused  the  observances  of  the 
Law  to  cease.  ^  And  he  slew  righteous  men 
and  gave  them  to  the  birds  of  heaven  and 
to  the  beasts  of  the  earth.  For  in  his  days 
was  fulfilled  the  word  that  David  spoke  : " — 
O  God,  the  Gentiles  have  come  into  thine  inheri- 
tance, and  have  defiled  Thy  holy  temple.  They 
have  made  ferusalem  desolate.  They  have  given 
the  dead  bodies  of  Thy  servants  as  food  to  the 
birds  of  heaven,  and  the  flesh  of  Thy  righteous 
ones  to  the  beasts  of  the  earth.  'They  have  poured 
out  their  blood  like  water  round  about  Jerusalem, 
and  there  is  notie  to  bury  them.  For  this  was 
accomplished  at  that  time,  when  the  vener- 
able and  aged  Eleazar  was  slain,  and  the 
sons  of  the  blessed  Samuna,  seven  in  num- 
ber,'' and  when  Judas  (Maccabeus)  and  his 
brethren  were  struggling  on  behalf  of  their 
people,  when  they  were  dwelling  in  hiding- 
places.  "  At  that  time  the  horn  made  luar  with 
the  saints,''  and  their  power  prevailed.  And 
the  wicked  Antiochus  spake  words  against  the 
Most  High, and  changed  the  times  and  the  seasofis. ' 
And  he  made  to  cease  the  covenant  of  Abra- 


1  The  •'  kingdom  of  the  Greeks  "  is  here  reckoned 
from  the  "era  of  the  Greeks,"  ac.  311-12,  in  the  reign 
of  Seleucus  Nicanor,  to  the  end  of  the  Ptolemies  ; 
H.c.  43,-2^)9  years,  as  above.  From  H.c.  43  to  the 
death  of  the  t^mperor  Philip,  a.d.  249,  makes  up  (ap- 
proximately) the  2Q3  years  of  the  text.  Philip  was  re- 
puted to  have  been  the  first  Christian  Emperor, 
<Euseb.  H.  E.,  VI.  34  ;  Jerome,  Chronicon). 

^  Dan.  vii.  8,  24.  ^  Dan.  vii  8. 

**  2  Mace.  vi.  2-4.  ^  2  Mace.  v.  26. 

•*  Ps.  Ixxix.  1-3.  '  2  Mace.  vi.  18-31  ;  vii. 

*  2  .Mace.  V.  27.  9  Dan.  vii.  21. 

'  Dan.  vii.  25. 


ham,  and  abolished  the  Sabbath  of  rest.'' 
For  he  commanded  the  Jews  that  they 
should  not  circumcise.  Therefore,  (the 
Prophet)  said  concerning  him; — I/e  shall 
think  to  change  the  times  and  the  seasons  and  the 
laws,  and  they  were  given  into  his  hand  for  a 
time,  times,  and  half  a  time.^  Now  the  time 
and  half  a  time  is  the  week  and  a  half, 
which  is  ten  years  and  a  half  Again  he 
said  : — 2he  judgment  ivas  set  and  they  took  away 
his  authority  from  him,  to  injure  and  destroy  him 
until  the  end  of  the  kingdom.^  For  the  judg- 
ment came  upon  Antiochus,  a  judgment 
from  heaven  ;  ^  and  he  became  sick  with  a 
grievous  and  evil  sickness,  and  on  account 
of  the  smell  of  him  as  he  rotted,  no  man 
could  approach  him,  for  worms  were  crawl- 
ing and  falling  from  him  and  eating  his 
flesh  because  he  oppressed  the  worm  Jacob.^ 
And  his  flesh  rotted  in  his  lifetime,  because 
he  caused  the  dead  bodies  of  the  sons  of 
Jerusalem  to  rot  and  they  were  not  buried. 
And  he  became  defiled  in  his  own  eyes,  be- 
cause he  had  defiled  the  sanctuary  of  God. 
And  he  prayed  and  was  not  heard, '  because 
he  did  not  hearken  to  the  groanings  of  the 
righteous  whom  he  slew.  For  he  wrote  a 
letter  and  sent  it  to  the  Jews  and  called  them 
"my  friends,"  but  God  had  not  mercy  on 
him,  but  he  died  in  his  torment. 

§  21.  He  said  again  : — The  saints  of  the 
Most  High  shall  receive  the  Kingdom. "  What 
shall  we  say  concerning  this.?  Have  the 
children  of  Israel  received  the  Kingdom  of 
the  Most  High.?  God  forbid.  Or  has  that 
people  come  upon  the  clouds  of  heaven  ? 
This  has  passed  away  from  them.  For 
Jeremiah  said  concerning  them  : — Call  them 
rejected  silver,  for  the  Lord  has  rejected them.^ 
Again  he  said  : — He  ivill  not  again  regard 
tJiem.^  And  Isaiah  said  concerning  them  : 
— Pass  by  ;  pass  by  ;  approach  not  the  de- 
filed.* And  concerning  the  saints  of  the  Most 
High  (Daniel)  said  thus  : — They  shall  inherit 


'  2  Mace.  vi.  10,  II. 
■*  Dan.  vii  26. 
^  Is.  xli.  14. 
*  Dan.  vii.  27. 
'  Lam.  iv.  16. 


3  Dan.  vii.  25. 

^  2  Mace.  ix.  5-12. 

'  2  Mace.  ix.  13,  18,  19,  28. 

9  Jer.  vi.  30. 

5  Is.  lii.  II. 


36o 


aPHRAHAT. 


the  Kingdom  for  ever.''  For  these  rested  a 
little  from  the  burden  of  kings  and  princes,"^ 
namely,  from  after  the  death  of  Antiochus 
till  the  sixty-two  weeks  were  fulfilled.  And 
the  Son  of  Man  came  to  .free  them  and 
gather  them  together,  but  they  did  not  re- 
ceive Him.  For  He  came  to  obtain  fruit 
from  them,  and  they  did  not  give  it  to  Him. 
For  their  vines  were  of  the  vine  of  Sodom 
and  of  the  stock  of  Gomorrha,  a  vi7ieyard^  in 
which  thorns  grew,  and  which  bore  wild 
grapes.^  Their  vine  was  bitter,  and  their 
fruit  sour.  The  thorns  could  not  be  soft- 
ened, nor  could  the  bitterness  change  to 
the  nature  of  wine,  nor  could  the  sour  fruit 
change  to  a  sweet  nature. 

§  22.  For  Isaiah  first  set  men  of  Judah  as 
judges  over  them,^  and  there  was  planted 
amongst  them  a  new  and  beloved  planting. 
But  these  are  those  judges  who  shall  sit  on 
twelve  thrones  a?id  Judge  their  tivelve  tribes. " 
And  thus  He  said  to  the  judges  : ' — fudge  be- 
tween Me  and  My  vineyard,  what  further,  O 
ye  judges,  should  I  have  done  to  My  vine- 
yard, that  I  did  not  do  .^  For  lo  I  I  planted 
it  with  vine  scions,  and  they  became  strange 
vines.  /  surrounded  it  with  a  fence  of 
heavenly  Watchers  and  I  built  its  tower,  the 
holy  Temple.  And  I  dug  out  its  winepress, 
the  baptism  of  the  priests.  And  I  brought 
down  rain  upon  it,  the  words  of  My  Pro- 
phets. And  I  pruned  it  and  trimmed  it,  from 
the  works  of  the  Amorites.  /  looked  that 
it  should  produce  grapes  of  righteousness, 
and  it  produced  wild  grapes  of  iniquity  and 
sin.  I  looked  for  judgment  and  behold  op- 
pression, and  for  righteousness  and  there  was 
a  cry.  Hear,  O  ye  judges,  what  I  will  do  to 
My  vineyard.  I  will  break  open  its  fence, 
and  it  shall  be  for  down-treading.  And  I 
will  tear  down  its  tower,  and  it  shall  be  for 
pillage.  And  I  will  make  it  to  become  a  des- 
ert because  it  produced  wild  grapes.  And  it 
shall  not  be  dressed  and  it  shall  notbe  pruned. 
And  thorns  and  weeds   shall  grotv  up  in  it. 


'  Dan.  vii.  27. 
^  Deut.  xxxii.  32. 
^  Is.  V.  I.  sqq. 
'  Is.  V.  1-6. 


2  Hos.  viii.  10. 

■*  Is.  V.  2. 

*  Matt.  xix.  28. 


And  I  will  command  the  clouds  that  they  send 
not  down  rain  upon  it.  For  the  heavenly 
Watchers  departed  from  the  fence  of  the  vine- 
yard ;  and  the  mighty  tower  on  which  they 
relied  was  torn  down.  The  winepress,  the 
cleansing  away  of  their  offences,  was  over- 
thrown. When  the  vine  was  iviihout  blemish, 
it  did  not  prove  of  service.  Now  that  the  fire 
has  devoured  it  and  that  it  is  laid  waste,  how 
shall  it  prove  of  service  ?  The  fire  has  de- 
voured its  two  branches  and  its  inward  parts 
are  wasted.^  For  its  two  branches  are  the 
two  kingdoms,  and  its  inward  part  which  is 
laid  waste  is  Jerusalem.  Many  servants 
were  sent  to  them  by  the  Lord  of  the  vine- 
yard.' And  they  slew  them  and  did  not 
send  the  fruit  to  the  Lord  of  the  vineyard. 
After  the  servants  the  beloved  Son  was 
sent,  to  receive  from  them  the  fruit  and 
to  bring  it  back  to  Him  that  sent  Him. 
And  they  seized  Him  and  cast  Him  out  of 
the  vineyard  :  and  they  cut  spikes  from  the 
thorns  of  the  vineyard  and  fixed  them  in  His 
hands.  And  He  was  hungry  and  asked 
food  of  them  ;  and  they  took  and  gave  Him 
gall  from  the  fruit  of  the  vineyard.  He 
was  thirsty  and  asked  of  them  drink  ;  and 
they  gave  Him  vinegar  and  He  would  not 
drink  it.  And  they  platted  a  crown  of  thorns 
that  had  sprung  up  in  the  vineyard,  and 
placed  it  on  the  head  of  the  Son  of  the  Lord 
of  the  vineyard.  For  from  the  time  that  the 
vineyard  was  made,  it  displayed  these  fruits. 
Therefore  its  Lord  uprooted  it  and  cast  it  in 
the  fire ;  and  planted  good  fruit-bearing 
vines  in  the  vineyard,  and  such  as  gladden 
the  husbandman.  For  Christ  is  the  vine- 
yard, and  His  Father  is  the  husbandman  ; 
and  they  who  drink  of  His  cup  are  the  vines. 
Therefore  vineyard  was  formed  instead  of 
vineyard.  And  furthermore  at  His  coming 
He  handed  over  the  kingdom  to  the  Ro- 
mans, as  the  children  of  Esau  are  called. 
And  these  children  of  Esau  will  keep  the- 
kingdom  for  its  giver. 

§  23.  And  the  holy    People  inherited   an 
eternal  Kingdom  ;  the  holy  people  who  were 


8  Ezek.  XV.  4,  5. 


'  Luke  XX.  10  sqq. 


SELECT  DEMONSTRATIONS. 


361 


chosen  instead  of  the  People.  For  He  pro- 
voked them  to  jealousy  with  a  people  that  was  not 
a  people.  A?id  with  a  foolish  people  He  angered 
them.''  And  He  set  free  the  holy  people. 
For  lo  !  every  covenant  of  God  is  freed  from 
the  burden  of  kings  and  pri?ices.'^  For  even  if  a 
man  has  served  the  heathen,  as  soon  as  ever 
he  draws  nigh  unto  the  covenant  of  God,  he 
is  set  free.  But  the  Jews  are  toiling-  in  bond- 
age amongst  the  Gentiles,  For  thus  he  said 
about  the  Saints ; — They  shall  inherit  the 
Kingdom  that  is  beneath  the  heaven.'^  But  if  he 
had  said  it  about  them  (the  Jews),  why  are 
they  toiling  in  service  amongst  the  Gen  tiles.'* 
And  if  they  say  that  it  has  not  taken  place 
as  yet ;  then  (we  ask)  is  the  Kingdom  that 
shall  be  given  to  the  Son  of  man,  to  be 
heavenly  or  earthly  ?  And  lo  !  the  children 
of  the  Kingdom  are  sealed,  and  they  have 
received  their  emancipation  from  this  world. 
For  since  it  exists  now,  it  will  not  be  willing 
to  be  subjected  to  the  power  of  the  King, 
Who  shall  come  and  take  to  Himself  His 
Kingdom.  But  it  will  guard  Flis  pledges 
with  honour,  that  when  He  shall  come  to 
bring  to  nought  the  Kingdom,  he  may  come 
upon  them  not  in  anger.  For  when  He, 
Whose  is  the  Kingdom,^  shall  come  in  His 
second  coming,  He  will  take  to  Himself 
whatever  He  has  given.  And  He  Himself 
will  be  King  for  ever  and  ever.  And  His 
Kingdom  shall  not  pass  away,  because 
it  is  an  eternal  Kingdom. 

§  24.  For  first,  He  gave  the  Kingdom  to 
the  sons  of  Jacob,  and  subdued  to  them  the 
children  of  Esau  ;  as  Isaac  said  to  Esau  : — 
Thou  shall  serve  facob  thy  brother.^  And  when 
again  they  did  not  prosper  in  the  Kingdom, 
He  took  it  away  from  the  children  of  Jacob 
and  gave  it  >o  the  children  of  Esau  tcntil 
He  should  come  Whose  it  is^  And  they  will 
deliver  up  the  deposit  to  its  Giver,  and 
will  not  deal  fraudulently  with  it.  And 
the  Guardian  of  the  Kingdom  is  subject  to 
Him  to  Whom  all  things  are  subject.  There- 
fore this  Kinedom  of  the  children  of  Esau 


'  Deut.  xxxii.  21. 
^  Dan.  vii.  27. 
*  Gen.  xxvii.  40. 


2  Hos.  viii.  10. 
^  Gen.  xlix.  10. 
^  Gen.  xlix.  10. 


shall  not  be  delivered  up  into  the  hand  of 
the  hosts  that  are  gathered  together,  that 
desire  to  go  up  against  it ;  because  the 
Kingdom  is  being  kept  safe  for  its  Giver, 
and  He  Himself  will  preserve  it.  And  as 
to  this  that  I  wrote  to  thee,  beloved,  that 
the  Kingdom  of  the  children  of  Esau  is  being 
kept  safe  for  its  Giver,  doubt  not  about  it, 
that  that  Kingdom  will  not  be  conquered. 
For  a  mighty  champion  Whose  name  is 
Jesus  shall  come  with  power,  and  bearing 
as  His  armour  all  the  power  of  the  Kingdom. 
And  search  out  and  see  that  also  by  the  poll- 
tax'  He  was  enrolled  amongst  them.  And 
as  He  was  enrolled  by  the  poll-tax  amongst 
them.  He  will  also  succour  them.  And  His 
standard  abounds  in  that  place,  and  they  are 
clothed  in  His  armour,  and  shall  not  be 
found  wanting  in  war.  And  if  thou  should- 
est  say  unto  me: — "In  the  years  of  the 
Kings  that  preceded  these,  why  did  they 
conquer  and  subdue  the  beast.''"  It  was 
because  the  chiefs  and  kings  who  stood  up 
at  that  time  in  the  Kingdom  of  the  children 
of  Esau  did  not  wish  to  lead  with  them  to 
the  war  the  Man  who  was  enrolled  with  them 
in  the  poll-tax.  Therefore  the  beast  was 
subdued  a  little,  but  was  not  slain. 

§  25.  But  concerning  these  things  that  I 
have  written  for  thee,  my  beloved,  namely, 
concerning  that  which  is  written  in  Daniel, 
I  have  not  brought  them  to  an  end,  but 
(have  stopped)  short  of  the  end.  And  if  any 
man  dispute  about  them,  say  thus  to  him, 
that  these  words  are  not  concluded,  because 
the  words  of  God  are  infinite,  nor  will  they 
be  concluded.  For  the  foolish  man  says, 
"  Here  unto  (these)  words  reach."  And 
again,  it  is  not  possible  to  add  to  them  or  to 
diminish  from  them.*  For  the  riches  of  God 
cannot  be  computed  or  limited.  For  if  thou 
take  away  water  from  the  sea,  the  deficiency 
will  be  imperceptible.  And  if  thou  remove 
sand  from  the  sea-shore,  its  measure  will 
not  be  diminished.  And  if  thou  count  the 
stars  of  heaven,  thou  wilt  not  arrive  at  the 
sum  of  them.     And  if  thou  kindle  fire  from 


'  Luke  ii.  i,  2. 


^  Deut.  iv.  2. 


362 


APHRAHAT. 


a  burning,  it  will  not  a  whit  be  lessened. 
And  if  thou  receive  of  the  Spirit  of  Christ, 
Christ  will  not  a  whit  be  diminished.  And 
if  Christ  dwell  in  thee,  yet  He  will  not  be 
completed  in  thee.  And  if  the  sun  enter 
the  windows  of  thy  house,  yet  the  sun  in  its 
entirety  will  not  come  to  thee.  And  all  these 
things  that  I  have  enumerated  for  thee  were 
created  by  the  word  of  God.  Therefore  know 
thou,  that,  as  concerning  the  word  of  God 
no  man  has  reached  or  will  reach  its  end. 
Therefore,  have  thou  no  disputation  about 
these  things,  but  say  : — "These  things  are 
so.  That  is  enough."  But  hear  these  things 
from  me,  and  also  enquire  about  them  of 
our  brethren,  children  of  our  faith.  But 
whosoever  shall  mock  at  the  words  of  his 
brother,  even  if  he  say,  "mine  are  wise, " 
yet  hearken  not  to  his  words.  And  concern- 
ing what  I  wrote  to  thee  about  these  forces 
that  are  being  stirred  up  to  war,  it  is  not  as 
though  anything  lias  been  revealed  to  me 
that  I  have  made  known  these  things  to  thee, 
but  attend  to  the  words  at  the  head  of  the 
letter  : — Every  one  who  exalteth  himself  shall 
be  humbled.  For  even  if  the  forces  shall  go 
up  and  conquer,  yet  know  that  it  is  a  chas- 
tisement of  God  ;  and  though  they  conquer, 
they  shall  be  condemned  in  a  righteous 
judgment.  But  yet  be  thou  assured  of  this, 
that  the  beast  shall  be  slain  at  its  (appointed) 
time.  But  do  thou,  my  brother,  at  this 
time  be  earnest  in  imploring  mercy,  that 
there  may  be  peace  upon  the  people  of 
God.  J< 

Demonstration  VI. — Of  Mot^s. 


§  I.  Expedient  is  the  word  that  I  speak 
and  worthy  of  acceptance  : — Let  us  now 
awake  from  our  sleep, '  and  lift  up  both  our 
hearts  and  hands  to  God  towards  heaven  ; 
lest  suddenly  the  Lord  of  the  house  come, 
that  when  He  comes  He  may  find  us  in  watch- 
fulness."^ Let  us  observe  the  appointed  time 
of  the  glorious  bridegroom,'  that  we  may 


*  Rom.  xiii.  n.      2  Luke  xii,  37.      ^  Matt  xxv.  4,  10. 


enter  with  Him  into  His  bride-chamber. 
Let  us  prepare  oil  for  our  lamps  that  we 
may  go  forth  to  meet  Him  with  joy.  Let 
us  make  ready  provision  for  our  abiding- 
place,  for  the  way  that  is  narrow  and 
strait.  And  let  us  put  away  and  cast 
from  us  all  tmcleanness,  and  put  on  wed- 
ding garments.  Let  us  trade  with  the  silver^ 
that  we  have  received,''  that  we  may  be 
called  diligent  servants.  Let  us  be  constant 
in  prayer,  that  we  may  pass  by  the  place 
where  fear  dwells.  Let  us  cleanse  our  heart 
from  iniquity,  that  we  may  see  the  Lofty 
One  in  His  honour.  Let  us  be  merciful,  as 
it  is  written,  that  God  may  have  mercy  upon 
us.  ^  Let  there  be  peace  amongst  us,  that 
we  may  be  called  the  brethren  of  Christ. 
Let  us  hunger  for  righteousness,  that  we 
may  be  satisfied'  from  the  table  of  His  King- 
dom. Let  us  be  the  salt  of  truth,  that  we 
may  not  become  food  for  the  serpent.  Let 
us  purge  our  seed  from  thorns,  that  we  may 
produce  fruit  a  hundred-fold.  Let  us  found 
our  building  on  the  rock,''  that  it  may  not  be 
shaken  by  the  winds  and  waves.  Let  us  be 
vessels  unto  honour**  that  we  may  be  required 
by  the  Lord  for  His  use.  Let  us  sell  all  our 
possessions,  and  buy  for  ourselves  the  pearl,* 
that  we  may  be  rich.  Let  us  lay  up  our 
treasures  in  heaven,*  that  when  we  come  we  . 
may  open  them  and  have  pleasure  in  them. 
Let  us  visit  our  Lord  in  the  persons  of  the 
sick,"  that  He  may  invite  us  to  stand  at  His 
right  hand.  Let  us  hate  ourselves  and  love 
Christ,  as  He  loved  us  and  gave  Himself  up 
for  our  sakes. '  I-et  us  honour  the  spirit  of 
Christ,  that  we  may  receive  grace  from  Him. 
Let  us  be  strangers  to  the  world,  ■*  even  as 
Christ  was  not  of  it.  Let  us  be  humble  and 
mild,  that  we  may  inherit  the  land  of  life. 
Let  us  be  unflagging  in  His  service,  that  He 
may  cause  us  to  serve  in  the  abode  of  the 
saints.  Let  us  pray  His  prayer  in  purity, 
that  it  may   have   access    to    the    Lord    of 


■•  Matt.  XXV.  21. 

6  Matt.  V.  6. 

*  2  Tim.  ii.  21. 

'  Matt.  vi.  20. 

3  John  xii.  25 ;  Eph.  v.  2. 


«  Matt.  V.  7. 
'  Matt.  vii.  24. 
9  Matt.  xiii.  46. 
2  Matt.  xxv.  33-35. 
*  Jolin  xvii.  14. 


SELECT  DEMONSTRATIONS. 


363 


'/ 


Majesty.  Let  us  be  p'artakers  in  His  suffer- 
ing-, that  so  we  may  also  rise  up  in  His  resur- 
rection. '  Let  us  bear  His  sign  upon  our 
bodies,  that  we  may  be  delivered  from  the 
wrath  to  come.  For  fearful  is  the  day  in 
which  He  will  come,  and  who  is  able  to  en- 
dure it .'  "^  Furious  and  hot  is  His  wrath,  and 
it  will  destroy  all  the  wicked.  Let  us  set 
upon  our  head  the  helmet  of  redemption/ 
that  we  may  not  be  wounded  and  die  in  the 

I  battle.  Let  us  gird  our  loins  with  truth, 
that  we  may  not  be  found  impotent  in  the 
contest.  Let  us  arise  and  awaken  Christ, 
that  He  may  still  the  stormy  blasts  from  us. 

J  Let  us  take  as  a  shield  against  the  Evil  One, 
the  preparation   of   the  Gospel  of  our  Re- 

/  deemer.  Let  us  receive  power  from  our 
Lord  to  tread  upon  snakes  and  scorpions.* 
Let  us  lay  aside  from  us  wrath,  with  all  fury 
and  malice.  Let  no  reviling  proceed  out  of 
our  mouth,  with  which  we  pray  unto  God. 
Let  us  not  be  cursers,  that  M'e  may  be  de- 
livered from  the  curse  of  the  law.  Let  us 
be  diligent  workers,  that  we  may  obtain  our 
reward  with  those  of  old.  Let  us  talce  up 
the  burden  of  the  day,  that  we  may  seek  a 
more  abundant  reward.  Let  us  not  be  idle 
workers,  for  lo  !  our  Lord  has  hired  us  for 

'  His  vineyard.*  Let  us  be  planted  as  vines 
in  the  midst  of  His  vineyard,  for  it  is  the 
true  vineyard.  Let  us  be  fruitful  vines,  that 
we  may  not  be  uprooted  out  of  His  vine- 
yard. Let  us  be  a  sweet  odour,  that  our 
fragrance  may  breathe  forth  to  all  around. 
Let  us  be  poor  in  the  world,  and  let  us  en- 
rich many  by  the  doctrine  of  our  Lord. 
Let  us  not  call  anyone  our  father  in  the 
earth,"  that  we  may  be  the  children  of  the 
Father  which  is  in  heaven.  Though  we 
have  nothing,  yet  we  possess  all  things.' 
Though  no  man  know  us,  yet  they  that 
have  knowledge  of  us  are  many.  Let  us 
rejoice  in  our  hope  at  every  time,'  that  He 
Who  is  our  hope  and  our  Redeemer  may  re- 
joice in  us.     Let  us  judge  ourselves  right- 


1  2  Tim.  ii.  11,  12. 
3  Eph.  vi.  14-17. 
5  Matt.  XX.  I 
'  2  Cor.  vi.  9,  10. 


'^  Joel,  ii.  ir. 

*  Luke  X.  19. 

*  Matt,  xxiii.  9. 

*  Rom.  xii.  12. 


eously  and  condemn  ourselves,  that  we  may 
not  hang  down  our  faces  before  the  judges 
who  shall  sit  upon  thrones  and  judge  the 
tribes.'  Let  us  take  to  ourselves,  as  armour 
for  the  contest,'  the  preparation  of  the  Gospel. 
Let  us  knock  at  the  door  of  heaven,^  that 
it  may  be  opened  before  us,  and  we  may 
enter  in  through  it. 

Let  us  diligently  ask  for  mercy,  that  we 
may  receive  whatsoever  is  necessary  for 
us.  Let  us  seek  His  Kingdom  and  His 
righteousness,'  that  we  may  receive  increase 
in  the  land.  Let  us  think  upon  the  things 
which  are  above,*  on  the  heavenly  things, 
and  meditate  on  them,  where  Christ  has  been 
lifted  up  and  exalted.  But  let  us  forsake 
the  world  which  is  not  ours,  that  we  may 
arrive  at  the  place  to  which  we  have  been 
invited.  Let  us  raise  up  our  eyes  on  high, 
that  we  may  see  the  splendour  which  shall 
be  revealed.  Let  us  lift  up  our  wings  as 
eagles,  that  we  may  see  the  body  there 
where  it  is.  Let  us  prepare  as  offerings  for 
the  King  desirable  fruits,  fasting  and  prayer. 
Let  us  guard  His  pledge  in  purity,  that  He 
may  trust  us  over  all  His  treasury.  For 
whosoever  deals  falsely  with  His  pledge, 
they  suffer  him  not  to  enter  into  the  trea- 
sure-house. Let  us  be  careful  of  the  body  of 
Christ,  that  our  bodies  may  rise  at  the  sound 
of  the  trumpet.  Let  us  hearken  to  the 
voice  of  the  bridegroom,  that  we  may  go  in 
with  Him  into  the  bride-chamber.  Let  us 
prepare  the  marriage-gift  for  His  bridal  day, 
and  let  us  go  forth  to  meet  Him  with  joy. 
Let  us  put  on  holy  raiment,  that  we  may 
recline  in  the  chief  place  of  the  elect.  Who- 
soever puts  not  on  wedding  raiment,*  they 
cast  him  out  into  outer  darkness.  Whoso- 
ever excuses  himself  from  the  wedding  shall 
not  taste  the  feast."  Whosoever  loves  fields 
and  merchandise,  shall  be  shut  out  of  the 
city  of  Saints.  Whosoever  does  not  bear 
fruit  in  the  vineyard,  shall  be  uprooted  and 
cast  out  to  torment.       Whosoever  has  re- 


/ 


^ 


9  Matt.  xix.  28. 
2  Matt.  vii.  7. 
4  Col.  iii.  1,2. 
^  Luke  xiv.  18. 


1  Eph .  vi .  16. 
8  Matt.  vi.  33. 
*  Matt.  xxii.'i3. 


3^4 


APHRAHAT. 


ceived  money  from  his  Lord,  let  him  return 
it  to  its  Giver  with  its  increase.  ^     Whosoever 
desires  to  become  a  merchant,  let  him  buy 
for  himself  the  field  and  the  treasure  that  is 
in  it.^     Whosoever  receives  the  good  seed, 
let  him  purge  his  land  from  thorns/     Who- 
soever desires  to  be  a  fisherman,   let  him 
\    cast  forth  his  net  at  every  time.    Whosoever 
,/  is  training  for  the  conflict,  let  him  keep  him- 
self from  the  world.     Whosoever  wishes  to 
gain  the  crown,  let  him  run  as  a  winner  in 
the  race.     Whosoever  wishes  to  go    down 
into  the  course  to  contend,  let  him  learn  to 
(contend)   against  his    adversary.     Whoso- 
ever wishes    to  go  down  to  the  battle,  let 
!   him  take  unto    him    armour   wherewith  to 
vi   fight,    and   let  him  purify  himself  at  every 
j    time.     Whosoever    adopts    the   likeness    of 
angels,  let  him  be  a  stranger  to  men,    Who- 
\  soever  takes  upon  him  the  yoke  of  the  saints, 
let  him  remove  from  him  getting  and  spend- 
ing.    Whosoever  desires  to  gain  himself,  let 
him  remove  from  him  the  gain  of  the  world. 
Whosoever  loves  the  abode  that  is  in  heaven, 
let  him  not  toil  at  the  building  of  clay  that 
will  fall.     Whosoever  is  expectant  of  being 
caught  up  in  the   clouds,  let  him  not  make 
!  for  himself  adorned  chariots.     Whosoever  is 
!  expectant  of  the  marriage-feast  of  the  Bride- 
I  groom,  let  him  not   love   the  feast   of  this 
ipresent   time.      Whosoever  wishes    to  have 
pleasure  in  the  banquet  reserved  there,   let 
,him    remove    drunkenness    from    himself. 
Whosoever  prepares  himself  for  the  supper, 
let  him  not  excuse  himself,^  nor  be  a  mer- 
chant.     Whosoever   he    be    on    whom   the 
good  seed  falls,  let  him  not  allow  the  Evil 
One  to  sow  tares  in  him.      Whosoever  has 
begun  to  build  a  tower,  let  him  count  up  all 
the  cost  thereof.^     Whosoever  builds  ought 
to  finish,  that  he  be  not  a  laughing-stock  to 
them  that  pass  by  the  way.       Whosoever 
sets  his  building  on  the  rock,  let  him  make 
its  foundations  deep,  that  it  may  not  be  cast 
down  by  the  billows.     Whosoever  wishes 
to  fly  from  the  darkness,  let  him  walk  while 


'  Matt.  XXV.  i6. 
^  Matt.  xiii.  7. 
*  Luke  xiv.  29. 


^  Matt.  xiii.  44. 
"•  Luke  xiv.  18, 19. 


he  has  light.'  Whos'oever  fears  to  fly  in 
winter,'  let  him  prepare  himself  from  the 
summer-time.  Whosoever  looks  forward  to 
enter  into  rest,*  let  him  make  ready  his  pro- 
vision for  the  Sabbath.  Whosoever  begs  for- 
giveness of  his  Lord,  let  him  also  forgive 
his  debtor.^  Whosoever  does  not  demand 
back  a  hundred  dinars,  his  Lord  forgives 
him  ten  thousand  talents.  Whosoever  casts 
down  his  Lord's  money  on  the  banker's  table,' 
will  not  be  called  an  unprofitable  servant. 
Whosoever  loves  humility,  shall  be  heir  in 
the  land  of  life.  W^hosoever  wishes  to  make 
peace,  shall  be  one  of  the  sons  of  God.^ 
Whosoever  knows  the  will  of  his  Lord,  let 
him  do  that  will,  that  he  may  not  be  beaten 
much.'  Whosoever  cleanses  his  heart  from 
deceits,  I/ts  eyes  shall  behold  the  King  in  his 
beauty."  Whosoever  receives  t-hc Spirit  of 
Christ,  let  him  adorn  his  inner  man.  Who- 
soever is  called  the  temple  of  God,*  let  him 
purify  his  body  from  all  uncleanness.  Who- 
soever grieves  the  Spirit  of  Christ,'  shall  not 
raise  up  his  head  from  griefs.  Whosoever 
receives  the  body  of  Christ,  let  him  keeps] 
his  body  from  all  uncleanness.  Whosoever 
casts  off  the  oA/  man,''  let  him  not  turn  back 
to  his  former  works:  Whosoever  puts  on  the 
new  man,  let  him  keep  himself  from  allfilthi- 
ness.  Whosoever  has  put  on  armour  frorn~|l 
the  water  (of  baptism),  let  him  not  put  off^i 
his  armour  that  he  may  not  be  condemned. 
Whosoever  takes  up  the  shield  *  against  the 
Evil  One,  let  him  keep  himself  from  the  darts 
which  he  hurls  at  him.  Whosoever  shall 
draiv  hack,  his  Lord  has  no  pleasure  in  him^ 
Whosoever  thinks  upon  the  Law  of  his 
Lord,  shall  not  be  troubled  with  the  thoughts  | 
of  this  world.  Whosoever  meditates  on  the  1 
Law  of  his  Lord,  is  like  a  tree  planted  by^ 
the  waters.'  Whosoever  again  has  trust  in 
his  Lord,  is  like  a  tree  that  is  set  out  by  the 
river.     Whosoever   puts   his   trust   in    man 


•>  John  xii.  35. 

8  Hebr.  iv.  11. 

'  Matt.  XXV.  27. 
3  Luke  xii.  47. 
5  I  Cor.  iii.  16.  17. 
'  Eph.  iv.  22. 

9  Hebr.  X.  38. 


'  Matt.  xxiv.  20. 
9  Matt,  xviii.  24. 
2  Matt.  v.  9. 
^  Is.  xxxiii.  17. 
*  Eph.  IV.  30. 
^  Eph.  vi.  16. 
'  Ps.  i.  2,  3. 


SELECT  DEMONSTRATIONS. 


3^5 


shall  receive  the  curses  of  Jeremiah. '  Who- 
/  soever  is  invited  to  the  Bridegroom,  let  him 
prepare  himself.  Whosoever  has  lighted 
his  lamp,  let  him  not  suffer  it  to  go  out. 
Whosoever  is  expectant  of  the  marriage-cry, 
let  him  take  oil  in  his  vessel.^  Whosoever 
is  keeper  of  the  door,  let  him  be  on  the 
watch  for  his  Master.  Whosoever  loves 
virginity,  let  him  become  like  Elijah.  Who- 
soever takes  up  the  yoke  of  the  Saints,  let 
him  sit  and  be  silent.  Whosoever  loves 
peace,  let  him  look  for  his  Master  as  the 
hope  of  life. 

§  2.  For,  my  beloved,  our  adversary  is 
skilful.  He  that  contends  against  us  is 
crafty.  Against  the  brave  and  the  re- 
nowned does  he  prepare  himself,  that  they 
may  be  weakened.  Forthe  feeble  are  his  own, 
nor  does  he  fight  with  the  captivity  that  are 
made  captive  to  him.  He  that  has  wings 
flees  from  him  and  the  darts  that  he  hurls 
at  him  do  not  reach  him.  They  that  are 
spiritual  see  him  when  he  assails,  and  his 
panoply  has  no  power  upon  their  bodies. 
\/All  the  children  of  light  are  without  fpar  of 
him,  because  the  darkness  flies  from  before 
the  light.  The  children  of  the  Good  fear 
not  the  Evil,  for  He  hath  given  him  to  be 
trampled  by  their  feet.  When  he  makes 
himself  like  darkness  unto  them,  they  be- 
come light.  And  when  he  creeps  upon  them 
like  a  serpent,  they  become  salt,  whereof  he 
cannot  eat.  If  he  makes  himself  like  the 
asp  unto  them,  then  they  become  like 
babes.  If  he  comes  in  upon  them  in  the  lust 
of  food,  they,  like  our  Redeemer,  conquer 
him  by  fasting.  And  if  he  wishes  to  con- 
tend with  them  by  the  lust  of  the  eyes,  they 
lift  up  their  eyes  to  the  height  of  Jieaven. 
If  he  wishes  by  enticements  to  overcome 
them,  they  do  not  afford  him  a  hearing.  If 
he  wishes  openly  to  strive  with  them,  lo  ! 
they  are  clothed  in  panoply  and  stand  up 
against  him.  If  he  wishes  to  come  in 
against  them  by  sleep,  they  are  wakeful  and 
vigilant  and  sing  psalms  and  pray.  If  he 
allures  them  by  possessions,  they  give  them 


'  Jen  xvii.  5,  7,  8. 


2  Matt.  XXV.  6. 


to  the  poor.      If  he  comes  in  as  sweetness 
against  them,  they  taste  it  not,  knowing  that 
he  is  bitter.     If  he  inflames  them  with  the 
desire  of  Eve,   they  dwell  alone,   and  not  ^^ 
with  the  daughters  of  Eve. 

§3.  For  it  was  through  Eve  that  he  came 
in  upon  Adam,^  and  Adam  was  enticed  be- 
cause of  his  inexperience.  And  again  he 
came  in  against  Joseph  through  his  master's 
wife,^  but  Joseph  was  acquainted  with  his 
craftiness  and  would  not  afford  him  a  hear- 
ing. Through  a  woman  he  fought  with 
Samson,^  until  he  took  away  his  Nazarite- 
ship.  Reuben  was  the  first-born  of  all  his 
brethren,  and  through  his  father's  wife, °  (the 
adversary)  cast  a  blemish  upon  him.  Aaron 
was  the  great  high-priest  of  the  house  of 
Israel,  and  through  Miriam '  his  sister  he 
envied  Moses.  Moses  was  sent  to  deliver 
the  people  from  Egypt,  and  took  with  him 
the  woman  who  advised  him  to  shameful 
acts,*  and  the  Lord  met  with  Moses,  and  de- 
sired to  slay  him,  till  he  sent  back  his  wife 
to  IVIidian.  David  was  victorious  in  all  his 
battles,  yet  through  means  of  a  daughter  of 
Eve "  there  was  found  a  blemish  in  him. 
Amnon  was  beautiful  and  fair  in  counte- 
nance, yet  (the  adversary)  took  him  captive 
by  desire  for  his  sister,*  and  Absalom  slew 
him  on  account  of  the  humbling  of  Tamar. 
Solomon  was  greater  than  all  the  kings  of 
the  earth,  yet  in  the  days  of  his  old  age  his 
wives  led  his  heart  astray.  *  Through  Jezebel, 
daughter  of  Ethbaal,  the  wickedness  of 
Ahab  was  increased,"  and  he  became  alto- 
gether a  heathen.  Furthermore,  the  adver- 
sary tempted  Job  through  his  children  and 
his  possessions,*  and  when  he  could  not  pre- 
vail over  him,  he  went  and  brought  against 
him  his  armour,  and  he  came,  bringing  with 
him  a  daughter  of  Eve,  who  had  caused 
Adam  to  sink,  and  through  her  mouth  he 
said  to  Job,  her  righteous  husband  : — Curse 
God.^     But  Job  rejected  her  counsel.     King 


3  Gen.  iii.  6. 
5  Tudg.  xvi.  15,^ 
■>  rvum.  xii.  i,ff. 
9  2  Sam.  xi.  2,ff. 
^  I  Kin.  xi.  1-4. 
4Job.i.  I3,#. 


*  Gen.  xxxix.  '/,fl. 

^  Gen.  XXXV.  22. 

8  Exod.  iv.  24  26. 

1  2  Sam.  xiii.  i,ff. 

s  I  Kin.  xvi.  31,  xxi.  S,ff. 

'  Job  ii.9. 


366 


APHRAHAT. 


Asa  also  conquered  the  Accursed-of-life, 
when  he  wished  to  come  in  against  him, 
through  his  mother.^  For  Asa  knew  his 
craftiness  and  removed  his  mother  from  her 
high  estate,  and  cut  in  pieces  her  idol  and 
cast  it  down.  John  was  greater  than  all 
the  prophets,  yet  Herod  slew  him  because 
of  the  dancing  of  a  daughter  of  Eve.* 
Haman  was  wealthy  and  third  in  honour 
from  the  King,  yet  his  wife  counselled  him  to 
destroy  the  Jews.  ^  Zimri  was  head  of  the 
tribe  of  Simeon,  yet  Cozbi,  daughter  of  the 
chiefs  of  Midian,  overthrew  him,  and  be- 
cause of  one  woman  twenty-four  thousand 
of  Israel  fell  in  one  day.* 

§  4.  Therefore,  my  brethren,  if  any  man 
who  is  a  monk  or  a  saint,  who  loves  the 
solitary  life,  yet  desires  that  a  woman, 
bound  by  monastic  vow  like  himself,  should 
dwell  with  him,  it  would  be  better  for  him 
in    that    case   to   take  (to    wife)  a    woman 

-   openly  and  not  be  made  wanton  by  lust. 

\  So  also  again  the  woman,  if  she  be  not 
separated  from  the  solitary,  it  is  better  for 
her  to  marry  openly.  Woman  then  ought 
to  dwell  with  woman,  and  man  to  dwell 
with  man.  And  also  whatever  man  desires 
to  continue  in  holiness,  let  not  his  spouse 
dwell  with  him,  lest  he  turn  back  to  his 
former  condition,  and  so  be  esteemed  an 
adulterer.  Therefore  this  counsel  is  becom- 
ing and  right  and  good,  that  I  give  to  my- 
self and  you,  my  beloved  solitaries,  who  do 

\  not  take  wives,  and  to  the  virgins  who  do 
not  marry,  and  to  those  who  have  loved 
holiness.  It  is  just  and  right  and  becoming, 
that  even  if  a  man  should  be  distressed,  he 
should  continue  alone.  And  thus  it  be- 
comes him  to  dwell,  as  it  is  written  in  the 
Prophet  Jeremiah  : — Blessed  is  the  man  who 
shall  take  up  Thy  yoke  in  his  youth,  and  sit 
alone  and  be  silent,  because  he  has  taken  upon 
him  Thy  yokeJ"  For  thus,  my  beloved,  it  be- 
comes him  who  takes  up  the  yoke  of  Christ, 
to  preserve  his  yoke  in  purity. 

§  5.   For  thus  it  is    written,  my  beloved, 


'  I  Kings.  XV.  13. 
^  Esth.  vi.  13. 
^  Sam.  iii.  27,  28 


^  Matt  xi.  II ;  xiv.  6,  sq. 
*  Num.  XXV.  6-15. 


concerning  Moses,  that  from  the  time  the 
Holy  One  was  revealed  to  him,  he  also 
loved  holiness.  And  from  the  time  he  was 
sanctified,  his  wife  ministered  not  to  him. 
But  it  is  thus  written  : — Joshua,  the  son  of 
Nun,  was  the  minister  of  Moses  from  his  child- 
hood.^ And  of  Joshua  again  it  is  thus  written 
concerning  him,  that  he  used  not  to  depart 
from  the  tabernacle.''  And  the  temporal  taber- 
nacle was  not  ministered  to  by  a  woman, 
because  the  Law  did  not  allow  women  to 
enter  the  temporal  tabernacle,  but  even 
when  they  came  to  pray,  they  used  to  pray 
at  the  door  of  the  temporal  tabernacle,  and 
then  turn  back.  Moreover,  he  commanded 
the  Priests,  that  at  the  time  of  their  ministry 
they  should  continue  in  holiness,  and  should 
not  know  their  wives.  And  also  concerning 
Elijah  it  is  thus  written,  that  at  one  time  he 
dwelt  in  Mount  Carmel,  and  at  another  he 
dwelt  at  the  brook  Cherith,  and  was  min- 
istered to  by  his  disciple  ;  and  because  his 
heart  was  in  heaven,  the  bird  of  heaven 
used  to  bring  sustenance  to  him' ;  and 
because  he  took  upon  him  the  likeness 
of  the  angels  of  heaven,  those  very  angels] 
brought  him  bread  and  water  when  he  was 
fleeing  from  before  Jezebel.  •*  And  because  he; 
set  all  his  thought  in  heaven,  he  was  caught 
up  in  the  chariot  of  fire  to  heaA'^en,*  and 
there  his  dwelling-place  was  established  for 
ever.  Elisha  also  walked  in  the  footsteps 
of  his  Master.  He  used  to  dwell  in  the 
upper  chamber  of  the  Shunamite,  and  was 
ministered  to  by  his  disciple.  For  thus  the 
Shunamite  said  ; — He  is  a  holy  Prophet  of  God 
and  passes  by  us  continually,  for  thus  it  becomes 
his  holiness  that  we  should  make  for  him  an 
upper  chamber  and  do  for  hifu  the  service  that  is 
{necessary^  in  it}  Now  what  was  the  service 
necessary  in  the  upper  chamber  of  Elisha  } 
Clearly  the  bed  and  table  and  stool  and 
lamp-stand  only.  But  what  shall  we  say 
of  John  }  He  also  used  to  dwell  amongst 
men,  and  preserved  his  virginity  honour- 
ably, and  received  the  Spirit  of  God.      More- 


^  Ex.  xxxiii.  II.     '/fe. 
9  2  Kings  ii.  II. 


^  I  Kings  xvii.  3-5  ;  xix.  1-8. 
'  2  Kings  iv.  8-'id 


SELECT  DEMONSTRATIONS. 


367 


over,  the  blessed  Apostle  said  concerning 
himself  and  concerning  Barnabas  : — Had  we 
then  not  power  to  eat  and  to  drink  and  to 
lead  about  wives  with  us  P  But  it  was  not  be- 
coming or  right.  ^ 

§  6.  Therefore,  brethren,  because  we  know 
and  have  seen  that  from  the  beginning  it 
was  through  woman  that  the  adversary  had 
access  unto  men,  and  to  the  end  he  will 
accomplish  it  by  her — for  she  is  the  weapon 
of  Satan,  and  through  her  he  fights  against 
the  champions.  Through  her  he  makes 
music  at  every  time,  for  she  became  as  a 
harp  for  him  from  the  first  day.  For  be- 
cause of  her  the  curse  of  the  Law  was  es- 
tablished, and  because  of  her  the  promise 
unto  death  was  made.  For  with  pangs  she 
bears  children  and  delivers  them  to  death. 
Because  of  her  the  earth  was  cursed,  that  it 
should  bring  forth  thorns  and  tares.  .  Ac- 
cordingly, by  the  coming  of  the  offspring  of 
the  Blessed  Mary  the  thorns  are  uprooted, 
the  sweat  wiped  away,  the  fig-tree  cursed,^ 
the  dust  made  salt,  ^  the  curse  nailed  to  the 
cross,'  the  edge  of  the  sword  removed. from 
before  the  tree  of  life  and  it  given  as  food  to 
the  faithful,  and  Paradise  promised  to  the 
blessed  and  to  virgins  and  to  the  saints. 
So  the  fruit  of  the  tree  of  life  is  given  as 
food  to  the  faithful  and  to  virgins,  and  to 
those  that  do  the  will  of  God  has  the  door 
been  opened  andthcM'^ay  made  plain.  And 
the  fountain  flows  and  gives  drink  to  the 
thirsty.  The  table  is  laid  and  the  supper 
prepared.  The  fatted  ox  is  slain  and  the 
cup  of  redemption  mixed.  The  feast  is  pre- 
pared and  the  Bridegroom  at  hand,  soon  to 
take  his  place.  The  apostles  have  given 
the  invitation  and  the  called  are  very  many. 
O  ye  chosen,  prepare  yourselves.  The 
light  has  shone  forth  both  bright  and  fair, 
and  garments  not  made  with  hands  are  pre- 
pared. The  marriage  cry  is  at  hand.  The 
tombs  will  be  opened  and  the  treasures  laid 
bare.  The  dead  shall  rise  and  the  living 
shall  fly  to  meet  the  King.     The  banquet  is 


1  I  Cor  ix.  4,  5. 
3  Matt.  V.  13. 


2  Matt.  x.xi.  19. 
*  Col.  ii.  14. 


laid,  and  the  cornet  shall  encourage  and 
the  trumpets  shall  hasten  (them).  The  ) 
Watchers  of  heaven  shall  speed,  and  the 
throne  shall  be  set  for  the  Judge.  He  that 
laboured  shall  rejoice,  and  he  that  was  un- 
profitable shall  fear.  He  that  did  evil  shall 
not  draw  nigh  unto  the  Judge.  Those  on 
the  right  hand  shall  exult,  and  those  on  the 
left  shall  weep  and  wail.  Those  that  are 
in  the  light  shall  be  glorified,  and  those  that  1 
are  in  the  darkness  shall  groan  that  they  may  ' 
moisten  their  tongue.  Grace  has  gone  by, 
and  justice  reigns.  There  is  no  repentance  in 
that  place.  Winter  is  at  hand  ;  the  summer 
has  passed  away.  The  Sabbath  of  rest  has 
come  ;  toil  has  ceased.  Night  has  passed 
away  ;  the  light  reigns.  As  to  death,  its 
sting  is  broken  and  it  is  swallowed  up  in 
life.  ^  Those  that  return  to  Sheol  shall  weep 
and  gnash  their  teeth,  and  those  that  go  to 
the  Kingdom  shall  rejoice  and  exult  and 
dance  and  sing  praises.  For  those  that  take  j 
not  wives  shall  be  ministered  to  by  the 
Watchers  of  heaven.  Those  that  preserve 
chastity  shall  rest  in  the  sanctuary  of  the 
Most  High.  The  Only  Begotten  Who  is 
from  the  bosom  of  His  Father  shall  cause 
all  the  solitaries  to  rejoice.  There  is  there 
neither  male  nor  female,  neither  bond  nor 
free,"  but  they  all  are  the  children  of  the 
Most  High.  And  all  the  pure  virgins  who 
are  betrothed  to  Christ  shall  light  their  lamps ' 
and  with  the  Bridegroom  shall  they  go  into 
the  marriage  chamber.  All  those  that  are 
betrothed  to  Christ  are  far  removed  from 
the  curse  of  the  Law,  and  are  redeemed  from 
the  condemnation  of  the  daughters  of  Eve  ; 
for  they  are  not  wedded  to  men  so  as  to  re- 
ceive the  curses  and  come  into  the  pains. 
They  take  no  thought  of  death,  because  they 
do  not  deliver  children  to  him.  And  in 
place  of  a  mortal  husband,  they  are  be- 
trothed to  Christ.  And  because  they  do  not 
bear  children,  there  is  given  to  them  the  name 
that  is  better  than  sons  and  daughters.  *  And 
instead  of  the  groans  of  the  daughters  of 


5  I  Cor.  XV.  54,  55. 
"^  Matt.  XXV.  ID. 


e  Gal.  iii.  28. 
8  Is.  Ivi.  5. 


368 


APHRAHAT. 


Eve,  they  utter  the  songs  of  the  Bridegroom. 
The  wedding-feast  of  the  daughters  of  Eve 
continues  for  but  seven  days  ;  but  for  these 
(virgins)  is  the  Bridegroom  who  departs  not 
for  ever.  The  adornment  of  the  daughters 
of  Eve  is  wool  that  wears  out  and  perishes, 
but  the  garments  of  these  wear  not  out. 
Old  age  withers  the  beauty  of  the  daughters 
of  Eve,  but  the  beauty  of  these  shall  be  re- 
newed in  the  time  of  the  Resurrection. 

§  7.  O  ye  virgins  who  have  betrothed 
yourselves  to  Christ,  when  one  of  the  monks 
shall  say  to  one  of  you,  "  I  will  live  with 
thee  and  minister  thou  to  me,"  thus  shalt 
thou  say  unto  him  : — "To  a  royal  husband 
am  I  betrothed,  and  Him  do  I  serve  ;  and 
if  I  leave  His  service  and  serve  thee,  my 
betrothed  will  be  wroth  with  me,  and  will 
write  me  a  letter  of  divorce,  and  will  send 
me  away  from  His  house  ;  and  while  thou 
seekest  to  be  honoured  by  me,  and  I  to  be 
honoured  by  thee,  take  heed  lest  hurt  come 
upon  me  and  thee.  Take  not  fire  into  thy 
bosom, -^  lest  it  burn  thy  garments  ;  but  be 
thou  in  honour  alone,  and  I  also  alone 
will  abide  in  my  honour.  And  as  concern- 
ing these  things  which  the  Bridegroom  has 
prepared  for  the  eternity  of  his  marriage 
feast,  do  thou  make  thee  a  wedding-gift  and 
prepare  thyself  to  meet  Him.  And  as  for 
me,  I  will  make  me  ready  oil,  that  I  may 
enter  in  with  the  wise  virgins  and  may  not 
be  kept  outside  the  door  with  the  foolish 
virgins." 

^;  §  8.  Hearken  then,  my  beloved,  unto  that 
which  I  write  unto  thee,  namely,  whatsoever 
things  become  solitaries,  monks,  virgins, 
saints.  Before  all  things  it  beseems  the 
man  on  whom  the  yoke  is  laid,  that  his  faith 
should  be  firm  ;  as  I  wrote  to  thee  in  the  first 
epistle  ;  that  he  should  be  zealous  in  fasting 
and  prayer  ;  that  he  should  be  fervent  in 
the  love  of  Christ ;  and  should  be  humble 
and  mild  and  wise.  And  let  his  speech  be 
peaceful  and  pleasant,  and  his  thought  be 
sincere  with  all.  Let  him  speak  his  words 
duly  M'eighing   them,    and  set  a  barrier  to 


'  Prov.  vi.  27. 


his  mouth  from  harmful  words,  and  let  him 
put  far  from  him  hasty  laughter.  Let  him 
iiot  love  the  adornment  of  garments,  nor 
again  does  it  become  him  to  let  his  hair 
grow  long  and  adorn  it,  or  to  anoint  it  with 
sweet-scented  unguents.  Let  him  not  re- 
cline at  feastings,  nor  does  it  become  him 
to  wear  gorgeous  apparel.  Let  him  not 
dare  to  exceed  at  wine.  Let  him  put  far 
from  him  proud  thoughts.  It  does  not 
become  him  to  look  upon  gorgeous  apparel, 
or  to  wear  fine  raiment.  Let  him  put  away 
from  him  a  crafty  tongue;  let  him  drive 
from  him  envy  and  wrath,  and  cast  away 
from  him  crafty  lips.  The  words  that  are 
spoken  about  a  man,  when  he  about  whom 
they  are  spoken  is  not  near,  let  him  not 
hear  nor  receive,  that  he  sin  not,  until  he 
search  them  out.  Mockery  is  a  hateful 
fault,  and  to  bring  it  up  upon  the  heart  is 
not  right.  Let  him  not  lend  and  take  inter- 
est, and  let  him  not  love  avarice.  Let  him 
suffer  wrong  and  not  do  wrong.  Further- 
more, let  him  put  away  from  him  turmoil, 
and  words  of  jesting  let  him  not  utter.  Let 
him  not  scorn  any  man  who  is  repenting  of 
his  sins,  and  let  him  not  mock  his  brother 
who  is  fasting,  and  him  that  cannot  fast  let 
him  not  put  to  shame.  Where  he  is  received, 
let  him  reprove,  and  where  they  receive  him 
not,  let  him  understand  his  own  honour. 
In  an  acceptable  time  let  him  speak  his 
word  ;  otherwise,  let  him  be  silent.  Let  him 
not  for  his  belly's  sake  make  himself  despised 
by  his  begging,  and  to  such  an  one  as  fears 
God  let  him  reveal  his  secret ;  but  let  him 
keep  himself  from  the  evil  (man).  Let  him 
not  speak  in  complaisance  with  a  wicked 
man,  nor  with  his  enemy.  And  so  let  him 
contend  as  to  have  no  enemy  at  all.  When 
men  envy  him  in  that  which  is  good,  let 
him  add  to  his  goodness,  and  let  him  not  be 
harmed  because  of  envy.  When  he  has, 
and  gives  to  the  poor,  let  him  rejoice  ;  and 
when  he  has  not,  let  it  not  grieve  him. 
With  a  wicked  man  let  him  have  no  converse 
and  with  a  contemptuous  man  let  him  not 
speak,  lest  he  give  himself  to  contempt. 
With  a  blasphemer  let  him  not  dispute,  lest 


SELECT  DEMONSTRATIONS. 


369 


his  Lord  be  blasphemed  on  his  account. 
Let  him  depart  from-  a  slanderer,  and  let  no 
man  please  another  man  with  speciousness 
of  words.  These  things  beseem  solitaries 
who  take  up  the  heavenly  yoke,  and  become 
disciples  of  Christ.  For  thus  it  befits  the 
disciples  of  Christ  to  be  like  unto  Christ 
their  Master. 

^  §  9.  Let  us  take  pattern,  my  beloved,  from 
our  Saviour,  Who  though  He  was  rich,  made 
Himself  poor  ;  '  and  though  He  was  lofty, 
humbled  His  IMajesty  ;  and  though  His 
dwelling  place  was  in  heaven.  He  had  no 
place  to  lay  His  head  ;  ^  and  though  He  is  to 
come  upon  the  clouds, '  yet  rode  on  a  colt  and 
so  entered  Jerusalem ;  ■*  and  though  He  is  God 
and  Son  of  God,  He  took  upon  Him  the  like- 
ness of  a  servant ;  ^  and  though  He  was  (for 
others)  rest  from  all  weariness,  yet  was 
Himself  tired  with  the  weariness  of  the 
journey  ;  though  He  was  the  fountain  that 
quenches  thirst,  yet  Himself  thirsted  and 
asked  for  water  ;  *  though  He  was  abundance 
and  satisfied  our  hunger,  yet  He  Himself 
hungered  when  He  went  forth  to  the  wilder- 
ness to  be  tempted;'  though  He  was  a  Watch- 
er that  slumbers  not.  He  yet  slumbered 
and  slept  in  the  ship  in  the  midst  of  the  sea  ;  * 
and  though  He  was  ministered  to  in  the 
Tabernacle  of  His  Father,  yet  let  Himself  be 
served  by  the  hands  of  men  ;  though  He  was 
the  healer  of  all  sick  men,  yet  nails  were 
fastened  into  His  hands  ;  though  His  mouth 
brought  forth  things  that  were  good,  yet 
they  gave  Him  gall  to  eat ;  °  though  He 
injured  no  man  and  harmed  none,  yet  He 
was  beaten  with  stripes  and  endured  shame  ; 
and  though  he  was  Saviour  of  all  mortals, 
He  delivered  Himself  to  the  death  of  the 
cross. 

K  §  10.  All  this  humility  did  our  Saviour 
show  us  in  Himself.  Let  us  then  also  humble 
ourselves,  my  beloved.  When  our  Lord 
went  outside  of  His  nature,*  He  walked  in 

'  2  Cor.  viii.  9.  2  Matt.  viii.  20. 

3  Matt.  xxvi.  64.  *  Matt.  xxi.  2-7. 

'•>  Phil.  ii.  6,  7,  8.  «  John  iv.  6,  7. 

■J  Matt.  iv.  2.  8  Matt.  viii.  24. 

^  Matt,  xxvii.  26,  34. 

'  I.e.  when  He  took  a  nature  which  was  not  origin- 
ally His. 

VOL.    XIII. 24 


our  nature.  Let  us  abide  incur  nature,  that 
in  the  day  of  judgment  He  may  cause  us 
to  partake  of  His  nature.  Our  Lord  took 
from  us  a  pledge  when  He  went,  and  He 
left  us  a  pledge  of  His  own  when  he  ascend- 
ed. He  that  was  without  need,  because  of 
our  need  devised  this  expedient.  What  was 
ours  was  His  even  from  the  beginning,  but 
that  which  was  His,  who  would  have  given 
us  ?  But  true  is  that  which  our  Lord 
promised  us  : —  Where  I  am  thereye  also  shall 
be^  For  whatsoever  He  took  of  ours,  is 
in  honour  with  Him,  and  (as)  a  diadem  is 
bound  upon  His  Head.  So  also  that,  which 
of  His  we  have  received,  we  ought  to  honour. 
That  which  is  ours  is  held  in  honour  with 
Him  who  was  not  in  our  nature  :  let  us 
honour  that  which  is  His  in  His  own  nature. 
If  we  honour  Him,  we  shall  go  to  Him, 
Who  took  upon  Him  of  our  nature  and  so 
ascended.  But  if  we  despise  Him,  He  will 
take  away  from  us  that  which  He  has  given 
us.  If  we  deal  fraudulently  with  His  pledge, 
He  will  there  take  away  that  which  is  His, 
and  will  deprive  us  of  all  that  He  has  pro- 
mised us.  Let  us  magnify  gloriously  the 
King's  Son  Who  is  with  us,  because  a  host- 
age for  Him  has  been  taken  from  us.  Whoso 
holds  the  King's  Son  in  honour,  shall  obtain 
many  gifts  from  the  King.  That  of  ours, 
that  is  with  Him,  has  sat  down  in  honour 
and  a  diadem  is  bound  upon  His  head,  and 
He  has  sat  down  with  the  King.  And  we 
who  are  poor,  what  shall  we  do  to  the 
King's  Son  Who  is  with  us }  He  needs 
nothing  from  us,  but  that  we  should  adorn 
our  temples  for  Him  ;  that  when  the  time  is 
accomplished  and  He  goes  to  His  Father, 
He  may  give  thanks  to  Him  because  of  us, 
because  we  have  honoured  Him.  When 
He  came  to  us,  He  had  nothing  of  ours,  and 
also  we  had  nothing  of  His,  though  the  two 
natures  were  His  and  His  Father's.  For 
when  Gabriel  made  announcement  to  the 
Blessed  Mary  who  bore  Him,  the  word  from 
on  high  set  out  and  came,  and  the  word 
became  flesh  and  dwell  in  tis.  ^     And  when  He 


■^  John  xiv.  3. 


3  John  i.  14. 


370 


APHRAHAT. 


returned  to  Him  that  sent  Him,  He  took 
away,  when  He  went,  that  which  He  had 
not  brought,  as  the  Apostle  said  : — He  has 
taken  us  up  and  seated  us  with  Himself  in  the 
heavens. '  And  when  He  went  to  His  Father, 
He  sent  to  us  His  Spirit  and  said  to  us  :  — 
/  am  with  you  till  the  world  shall  end.  For 
Christ  sitteth  at  the  right  hand  of  His  Father, 
and  Christ  dwelleth  among  me^i."^  He  is  suffi- 
cient above  and  beneath,  by  the  wisdom  of 
His  Father.  And  He  dwells  in  many,  though 
He  is  one,  and  all  the  faithful  each  by  each 
He  overshadows  from  Himself,  and  fails 
not,  as  it  is  written  : — I  will  divide  Him  among 
m,any.^  And  though  He  is  divided  among 
many,  yet  He  sits  at  the  right  hand  of  His 
Father.  And  He  is  in  us  and  we  are  in  Him, 
as  He  said  : —  Ye  are  in  Me  and  I  am  in  you.  * 
And  in  another  place  He  said  : — /  and  Aly 
Father  are  one.  ^ 

-U  §  II.  And  if  anyone,  whose  conscience 
lacks  knowledge,  should  dispute  about  this 
and  say: — "Since  Christ  is  one  and  His 
Father  is  one,  how  does  Christ  dwell,  and 
His  Father  dwell,  in  faithful  men .?  And 
how  do  righteous  men  become  temples  for 
God  that  He  should  dwell  in  them .?  If 
then  it  is  thus,  that  to  each  several  faithful 
man  there  comes  a  several  Christ,  and  God 
Who  is  in  Christ, — if  it  is  so,  there  are  for 
them  Gods  many  and  Christs  without  num- 
ber." But  hear,  my  beloved,  tlie  defence 
that  is  suited  to  this  argument.  From  that 
which  is  visible  let  him  that  has  thus  said 
receive  instruction.  For  every  man  knows 
that  the  sun  is  fixed  in  the  heavens,  yet  its 
rays  are  spread  out  in  the  earth,  and  (light) 
from  it  enters  by  many  doors  and  windows 
of  houses  ;  and  wherever  the  sunshine  falls, 
though  it  be  but  as  (the  measure  of)  the  palm 
of  the  hand,  it  is  called  the  sun.  And 
though  it  fall  in  many  places,  it  is  thus 
called,  but  the  real  sun  itself  is  in  heaven. 
Therefore,  if  it  is  so,  have  they  many  suns.-* 
Also  the  water  of  the  sea  is  vast,  and  when 
thou  takest  one  cup   from  it,  that  is  called 


'  Eph.  ii.  6. 
'^  Is.  liii.  12. 
*  John  X.  30. 


2  Matt,  xxviii.  20. 
^  John  xiv.  20. 


water.  And  though  thou  shouldest  divide  it 
into  a  thousand  vessels,  yet  it  is  called  water 
by  its  name.  Also  when  thou  kindlest  fire 
from  fire  in  many  places,  the  place  from 
whence  thou  takest  it,  when  thou  kindlest  it, 
lacks  not,  and  the  fire  is  called  by  one 
name.  And  because  thou  dividest  it  into 
many  places,  it  does  not  on  that  account 
become  possessed  of  many  names.  And 
when  thou  takest  dust  from  the  earth,  and 
castest  it  into  many  places,  it  is  not  a  whit 
diminished,  and  also  thou  canst  not  call  it 
by  many  names.  Thus  also  God  and  His 
Christ,  though  they  are  One,  yet  dwell  in 
men  who  are  many.  And  they  are  in 
heaven  in  person,  and  are  diminished  in 
nothing  when  they  dwell  in  many  ;  as  the 
sun  is  not  a  whit  diminished  in  heaven, 
when  its  power  is  poured  out  in  the  earth. 
How  much  greater  then  is  the  power  of  God, 
since  by  the  power  of  God  the  very  sun  itself 
subsists. 

s^  §  12.  Again  I  will  remind  thee,  my  be- 
loved, also  of  that  which  is  written.  For 
thus  it  is  written,  that  when  it  was  a 
grievous  burden  to  Moses  to  lead  the  camp 
alone,  the  Lord  said  to  him  : — Lo  !  1  will 
take  aivay  of  the  Spirit  that  is  upon  thee,  and 
will  put  it  upon  seve7ity  men,  elders  of  Israel.'^ 
But  when  He  took  away  some  of  the  Spirit 
of  INIoses,  and  the  seventy  men  were  filled 
with  it,  Moses  nothing  lacked,  nor  could 
it  be  known  that  anything  was  taken  away 
from  his  Spirit.  Moreover  the  blessed 
apostle  also  said  : — God  divided  of  the  Spirit 
of  Christ  and  sent  it  into  the  Prophets. '  And 
Christ  was  in  nothing  injured,  for  it  was  not 
by  measure  that  His  Father  gave  unto  Him  the 
Spirit.'*  By  this  reflection  thou  canst  com- 
prehend that  Christ  dwells  in  faithful  men  ; 
yet  Christ  suffers  no  loss  though  He  is 
divided  among  many.  For  the  Prophets 
received  of  the  Spirit  of  Christ,  each  one  of 
them  as  he  was  able  to  bear.  And  of  the 
Spirit  of  Christ  again  there  is  poured  forth 
to-day  upon  all  flesh,*  and  the  sons  and  the 


*  Num.  xi.  17. 

'  Cf.  I  Cor.  xii.  11,  28,  and  Rom.  xii.  ^6. 

»  John  iii.  34.  »  Joel  ii.  28,  251 


SELECT  DEMONSTRATIONS. 


371 


daughters  prophesy,  the  old  men  and  the 
youths,  the  men-servants  and  the  hand- 
maids. Something  of  Christ  is  in  us,  yet 
Christ  is  in  heaven  at  the  right  hand  of  His 
Father.  And  Christ  received  the  Spirit  not 
by  measure,  but  His  Father  loved  Him  and 
delivered  all  into  His  hands,  and  gave  Him 
authority  over  all  His  treasure.  For  John 
said  : — Not  by  measure  did  the  Father  give  the 
Spirit  to  His  Son,  but  loved  Him  and  gave 
all  into  His  hands.^  And  also  our  Lord 
said  : — All  things  have  been  delivered  unto 
Me  by  My  Father."^  Again  he  said: — Tlie 
Father  will  not  judge  any  man,  but  all  judg- 
ment ivill  He  give  unto  His  Son.^  Again  also 
the  Apostle  said  : — Everything  shall  be  made 
subject  unto  Christ  except  His  Father  Who 
hath  subjected  all  unto  Him.  And  when 
everything  is  made  subject  unto  Him  by  the 
Father,  then  He  also  shall  be  made  subject  to 
God  His  Father  Who  subjected  all  to  Him,  and 
God  shall  be  all  in  all,  and  in  every  man.  ^ 
-f  §  13.  Our  Lord  testifies  concerning  John, 
that  he  is  the  greatest  of  the  Prophets.  Yet 
he  received  the  Spirit  by  limit,  bfecause  in 
that  measure  in  which  Elijah  received  the 
Spirit,  (in  the  same)  John  obtained  it.  And 
as  Elijah  used  to  dwell  in  the  wilderness,  so 
also  the  Spirit  of  God  led  John  into  the 
wilderness,  and  he  used  to  dwell  in  the 
mountains  and  caves.  The  birds  sustained 
Elijah,  and  John  used  to  eat  locusts  that 
fly.  Elijah  had  his  loins  girded  with  a  girdle 
of  leather  ;  so  John  had  his  loins  girded  with 
a  cincture  of  leather.  Jezebel  persecuted 
Elijah,  and  Herodias  persecuted  John. 
Elijah  reproved  Ahab,  and  John  reproved 
Herod.  Elijah  divided  the  Jordan,  and 
John  opened  up  baptism.  The  spirit  of 
Elijah  rested  twofold  upon  Elisha,  so  John 
laid  his  hand  on  our  Redeemer,  and  He 
received  the  Spirit  not  by  measure.  Elijah 
opened  the  heavens  and  ascended ;  and 
John  saw  the  heavens  opened,  and  the 
Spirit  of  God  which  descended  and  rested 
upon  our  Redeemer.      Elisha  received  two- 


fold the  Spirit  of  Elijah  ;  and  our  Redeemer 
received  that  of  John  and  that  of  heaven. 
Elisha  took  the  mantle  of  Elijah,  and  our 
Redeemer  the  imposition  of  the  hand  of  the  -f 
priests.  Elisha  made  oil  from  water,  and 
our  Redeemer  made  wine  from  water. 
Elisha  satisfied  with  a  little  bread  a  hundred 
men  only  ;  and  our  Redeemer  satisfied  with 
a  little  bread  five  thousand  men  besides 
children  and  women.  Elisha  cleansed 
Naaman  the  leper,  and  our  Redeemer 
cleansed  the  ten  (lepers).  Elisha  cursed  the 
children  and  they  were  devoured  by  bears, 
but  our  Redeemer  blessed  the  children. 
The  children  reviled  Elisha,  but  the  children 
glorified  our  Redeemer  with  Hbsannas. 
Elisha  cursed  Gehazi  his  servant,  and  our 
Redeemer  cursed  Judas  His  disciple  and 
blessed  all  His  (other)  disciples.  Elisha 
raised  to  life  one  dead  man  only,  but  our 
Redeemer  raised  up  three  to  life.  On  the 
bones  of  Elisha  one  dead  man  revived,  but 
when  our  Saviour  descended  to  the  abode 
of  the  dead.  He  quickened  many  and  raised 
them  up.  And  many  are  the  signs  that  the 
Spirit  of  Christ  wrought,  which  the  Prophets 
received  from  Him. 

§  14.  Therefore,  my  beloved,  we  also  have 
received  of  the  Spirit  of  Christ,  and  Christ 
dwelleth  in  us,  as  it  is  written  that  the  Spirit 
said  this  through  the  mouth  of  the  Prophet : 
— I  will  dwell  in  them  and  will  walk  in  them.^ 
Therefore  let  us  prepare  our  temples  for  the 
Spirit  of  Christ,  and  let  us  not  grieve  it  that 
it  may  not  depart  from  us.  Remember  the 
warning  that  the  Apostle  gives  us  : — Grieve 
not  the  Holy  Spirit  whereby  ye  have  been 
sealed  unto  the  day  of  redemption.  For  from 
baptism  do  we  receive  the  Spirit  of  Christ.  -^ 
For  in  that  hour  in  which  the  priests  invoke 
the  Spirit,  the  heavens  open  and  it  descends 
and  moves  upon  the  waters.^  And  those  that 
are  baptized  are  clothed  in  it ;  for  the  Spirit 
stays  aloof  from  all  that  are  born  of  the  flesh, 
until  they  come  to  the  new  birth  by  water, 
and  then  they  receive  the  Holy  Spirit.  For 
in  the  first  birth  they  are  born  with  an  ani- 


1  John  iii.34, 35. 

2  John  V.  22. 


2  Matt.  xi.  27. 

■*  I  Cor.  .\v.  27,  28. 


^  Levit.  x.xi.  12. 


*  Gen.  i.  2. 


372 


APHRAHAT. 


mal  souls  which  is  created  within  man  and 
is  not  thereafter  subject  to  death,  as  he  said  : 
— Adam  became  a  living  soul.^  But  in  the 
second  birth,  that  through  baptism,  they  re- 
ceived the  Holy  Spirit  from  a  particle  of  the 
Godhead,  and  it  is  not  again  subject  to 
death.  For  when  men  die,  the  animal  spirit 
is  buried  with  the  body,  and  sense  is- taken 
away  from  it,  but  the  heavenly  spirit  that 
they  receive  goes  according  to  its  nature  to 
Christ.  And  both  these  the  Apostle  has 
made  known,  for  he  said  : — The  body  is 
buried  in  anima/  wise,  and  rises  again  in  spiri- 
tual wise."^  The.  Spirit  goes  back  again  to 
Christ  according  to  its  nature,  for  the  Apostle 
said  again  : — Whe?i  we  shall  depart  from  the 
body  we  shall  be  with  our  Lord.^  For  the 
Spirit  of  Christ,  which  the  spiritual  receive, 
goes  to  our  Lord.  And  the  animal  spirit  is 
buried  in  its  nature,  and  sense  is  taken 
away  from  it.  Whosoever  guards  the  Spirit 
of  Christ  in  purity,  when  it  returns  to  Christ 
it  thus  addresses  him  : — "  The  body  into 
which  I  went,  and  which  put  me  on  from 
the  water  of  the  baptism,  has  kept  me  in 
holiness."  And  the  Holy  Spirit  will  be 
earnest  with  Christ  for  the  resurrection  of 
that  body  which  kept  Him  with  purity,  and 
the  Spirit  will  request  to  be  again  conjoined 
to  it  that  that  body  may  rise  up  in  glory. 
And  whatever  man  there  is  that  receives  the 
Spirit  from  the  water  (of  baptism)  and  grieves 
it,  it  departs  from  him  until  he  dies,  and  re- 
turns according  to  its  nature  to  Christ,  and 
accuses  that  man  of  having  grieved  it.  And 
when  the  time  of  the  final  consummation 
shall  have  come,  and  the  time  of  the  Resur- 
rection shall  have  approached,  the  Holy 
Spirit,  that  was  kept  in  purity,  receives  great 
power  from  its  nature  and  comes  before 
Christ  and  stands  at  the  door  of  the  tombs, 
where  the  men  are  buried  that  kept  it  in 
purity,  and  awaits  the  (resurrection)  shout. 
And  when  the  Watchers  shall  have  opened 
the  doors  of  heaven  before  the  King,^  then 
the  cornet  shall  summon,  and  the  trumpets 


'  Gen.  ii.  7. 
3  2  Cor.  V.  8. 


2  I  Cor.  XV.  44. 
^  I  Thess.  iv.  16. 


shall  sound,  and  the  Spirit  that  waits  for  the 
(resurrection)  shout  shall  hear,  and  quickly 
shall  open  the  tombs,  and  raise  up  the  bod- 
ies and  whatsoever  was  buried  in  them,  and 
shall  put  on  the  glory  that  comes  viath  it. 
And  (the  Spirit)  shall  be  within  for  the 
resurrection  of  the  body,  and  the  glory 
shall  be  without  for  the  adornment  of  the 
body.  And  the  animal  spirit  shall  be 
swallowed  up  in  the  heavenly  Spirit,  and 
the  whole  man  shall  become  spiritual, 
since  his  body  is  possessed  by  it  (the 
Spirit).  And  death  shall  be  swallowed 
up  in  life,  ^  and  body  shall  be  swallowed  up 
in  Spirit.  And  by  the  power  of  the  Spirit, 
that  man  shall  fly  up  to  meet  the  King  and 
He  shall  receive  him  with  joy,  and  Christ 
shall  give  thanks  for  the  body  that  has  kept 
His  Spirit  in  purity. 

^  §  15.  This  is  the  Spirit,  my  beloved,  that 
the  Prophets  received,  and  thus  also  have 
we  received.  And  it  is  not  at  every  time 
found  with  those  that  receive  it,  but  some- 
times it  returns  to  Him  that  sent  it,  and 
sometimes  it  goes  to  him  that  receives  it. 
Hearken  to  that  which  our  Lord  said  : — De- 
spise not  one  of  these  Utile  ones  that  believe 
on  Me,  for  their  angels  in  heaven  do  always 
behold  the  face  0/  My  Father.^  This  Spirit 
then  goes  frequently  and  stands  before  God 
and  beholds  His  face,  and  whosoever  injures 
the  temple  in  which  it  dwells,  it  will  accuse 
him  before  God. 

A  §  16.  I  will  instruct  thee  of  that  which  is 
written,  that  the  Spirit  is  not  at  every  time 
found  with  those  that  receive  it.  For  thus 
it  is  written  about  Saul,  that  the  Holy  Spirit, 
which  he  received  when  he  was  anointed, 
departed  from  ///»;,' because  he  grieved  it, 
and  God  sent  to  him  instead  of  it  a  vexing 
spirit.  And  whenever  he  was  afflicted  by 
the  evil  spirit,  David  used  to  play  upon  the 
harp,  and  the  Holy  Spirit,  which  David  re- 
ceived when  he  was  anointed,  would  come, 
and  the  evil  spirit  that  was  vexing  Saul, 
would   flee   from   before  it.     So    the    Holy 


*  2  Cor.  V.  4. 

'  I  Sam.  xvi.  14,^. 


*  Matt,  xviii.  la 


SELECT  DEMONSTRATIONS. 


373 


Spirit  that  David  received  was  not  found 
with  him  at  every  time.  As  long  as  he  was 
playing  the  harp,  then  it  used  to  come. 
For  had  it  been  with  him  always,  it  would 
not  have  allowed  him  to  sin  with  the  wife 
of  Uriah.  For  when  he  was  praying  about 
his  sins,  and  was  confessing  his  offences 
before  God,  he  said  thus  : — Take  not  Thy 
holy  spirit  from  me^  Also  concerning 
Elisha  it  is  thus  written,  that,  while  he 
played  upon  his  harp,  then  the  spirit  came 
to  him  and  he  prophesied  and  said: — Tlius 
saith  the  Lord,  ye  shall  not  see  wind  nor 
rain,  yet  this  valley  shall  he  made  many  pits."^ 
And  also  when  the  Shunamite  came  to  him 
because  of  her  son  that  was  dead,  he  said 
thus  to  her  : — The  Lord  hid  it  from  me  and 
did  cause  me  not  to  know  it.^  Yet,  when 
the  King  of  Israel  sent  against  him  to  slay 
him,  the  Spirit  informed  him  before  the  mes- 
senger came  upon  him,  and  he  said  : — Lo  ! 
this  son  of  iniquity  has  sent  to  take  away 
my  head.*  And  again  he  made  known  about 
the  abundance  that  came  about  in  Samaria 
the  day  after.  And  again  the  Spirit  in- 
formed him  when  Gehazi  stole  the  silver 
and  concealed  it. 

§  17.  Therefore,  my  beloved,  when  the 
Holy  Spirit  departs  from  a  man  who  has  re- 
ceived it,  until  it  returns  and  comes  to  him, 
then  Satan  draws  near  unto  that  man,  to 
cause  him  to  sin,  and  that  the  Holy  Spirit 
may  leave  him  altogether.  For  as  long  as 
the  Spirit  is  with  a  man,  Satan  fears  to  come 
near  him.  And  observe,  my  beloved,  that 
our  Lord  also.  Who  was  born  from  the  Spirit, 
was  not  tempted  by  Satan  until  in  baptism 
He  received  the  Spirit  from  on  high.  And 
then  the  Spirit  led  him  forth  to  be  tempted 
by  Satan.  This,  then,  is  the  way  with  man  ; 
that  in  the  hour  in  which  he  perceives  in 
himself  that  he  is  not  fervent  in  the  Spirit, 
and  that  his  heart  is  inclining  to  the 
thought  of  this  world,  he  may  know  that 
the  Spirit  is  not  with  him,  and  may  arise 
and  pray  and   keep  vigil  that  the  Spirit  of 


'  Ps.  li.  13. 

^  I  Kinj^s  iv.  27. 


^  2  Kinj:s  iii.  15-17. 
••  2  Kirij^s  vi.  2,2. 


God  may  come  to  him,  that  he  be  not  over- 
come by  the  adversary.  A  thief  does  not 
dig  into  a  house,  until  he  sees  that  its  master 
is  departing  from  it.  Thus  also  Satan  can- 
not draw  near  to  that  house  which  is  our  / 
body,  until  the  Spirit  of  Christ  departs  from 
it.  And  be  sure,  my  beloved,  that  the  thief 
does  not  certainly  know  whether  the  master 
of  the  house  is  within  or  not,  but  first  he 
applies  his  ear,  and  looks.  If  he  hears  the 
voice  of  the  master  of  the  house  within  it 
saying: — "I  have  a  journey  to  go,"  and 
when  he  has  searched  out  and  seen  that  the 
master  of  the  house  has  set  out  to  perform 
his  business,  then  the  thief  comes  and  digs 
into  the  house  and  steals.  But  if  he  hears 
the  voice  of  the  master  of  the  house  ad- 
monishing and  commanding  his  household 
to  watch  and  guard  his  house,  and  saying 
to  them,  "I  also  am  within  the  house," 
then  the  thief  will  fear  and  flee,  that  he  may 
not  be  taken  and  captured.  Thus  also 
Satan,  he  has  not  the  knowledge  before- 
hand to  know  or  see  when  the  Spirit  will 
depart,  that  so  he  may  come  to  rob  the  man  ; 
but  he  too  listens  and  watches,  and  so  as- 
sails. But  if  he  hears  a  man  in  whom  Christ 
dwells  speaking  shameful  words,  or  en- 
raged, or  quarrelling,  or  contending,  then 
Satan  knows  that  Christ  is  not  with  him, 
and  he  comes  and  accomplishes  his  will  in 
him.  For  Christ  dwells  in  the  peaceful  and 
the  meek,  and  lodges  in  those  that  fear  His 
word,  as  He  says  through  the  prophet  : — On 
whom  shall  L  look,  and  in  whom,  shall  1  dwell, 
but  in  the  peaceful  and  the  meek  who  fear  ]\[y 
word?  ^  And  our  Lord  said  : —  Whoever  walks 
in  ALy  commandments  and  keeps  My  love.  We 
will  come  to  him  and  make  Our  abode  ivith 
him^  But  if  he  hears  from  a  man  that  he  is 
on  his  guard  and  is  praying  and  meditating 
in  the  Law  of  his  Lord  by  day  and  by  night, 
then  he  turns  back  from  him,  for  he  knows 
that  Christ  is  with  him.  And  if  thou 
shouldest  say,  "  How  manifold  is  Satan  !  for 
lo  !  he  fights  with  many;"  then  hear  and 
learn  from  that  which  I  proved  to  thee  above 


5  Is.  Ixvi.  2. 


^  John  xiv.  23. 


374 


APHRAHAT. 


concerning  Christ,  that  no  matter  to  what 
extent  He  is  divided  amongst  many,  yet  He 
is  not  a  whit  diminished.  For,  as  the 
house,  through  the  window  of  which  a 
little  sunlight  enters,  is  altogether  illumined, 
so  the  man  into  whom  a  little  of  Satan 
enters,  is  altogether  darkened.  Hear  that 
which  the  Apostle  said  : — If  Satan  is  trans- 
figured  to  an  angel  of  light,  it  is  no  ivoiider 
if  his  ministers  also  are  transfigured  to  min- 
isters of  righteousness.  *  And  again  our  Lord 
said  to  His  disciples  : — Lo,  I  have  given  you 
authority  to  tread  upon  the  power  of  the  ad- 
versary.^ And  the  Scriptures  have  made 
known  that  he  has  power  and  also  minis- 
ters. Moreover  Job  said  concerning  him  : — 
God  made  him  to  wage  his  war.'^  These 
ministers  then  that  he  has,  he  causes  to  run 
in  the  world,  to  wage  war.  But  be  sure 
that  he  will  not  fight  openly  ;  because  from 
the  time  of  the  coming  of  our  Saviour, 
(God)  has  given  authority  over  him.  But 
he  will  surely  plunder  and  steal. 

§  1 8.  But  I  will  explain  to  thee,  my  be- 
loved, concerning  that  word  which  the 
Apostle  said,  by  which  can  be  weighed 
the  doctrines  that  are  instruments  of  the 
Evil  One  and  doctrines  of  deceit.  For  the 
Apostle  said  : — There  is  an  animal  body  and 
there  is  a  spiritual  body,  seeing  that  it  is  thus 
written  : — The  first  Adam  became  a  living  soul 
and  the  second  Adam  a  quickening  spirit.'^ 
So  they  ^  say  that  there  will  be  two  Adams. 
But  he  said  : — ^5  we  have  put  on  the  image  of 
that  Adam  who  was  from  the  earth,  so  we  shall 
put  on  the  linage  of  that  Adam  %vho  is  from 
heaven.''  For  Adam  who  was  from  the  earth 
was  he  that  sinned,  and  the  Adam  who  is 
from  heaven  is  our  Saviour,  our  Lord  Jesus 
Christ.  They  then  that  receive  the  Spirit  of 
Christ,  come  into  the  likeness  of  the  heavenly 
Adam,  Who  is  our  Saviour,  our  Lord  Jesus 
Christ.  For  the  animal  shall  be  swallowed 
up  in  the  spiritual,  as  I  wrote  unto  thee 
above.  And  the  man  that  grieves  the  spirit 
of  Christ,  will  be  animal  in  his  resurrection  ; 


'  2  Cor.  xi.  14,  i> 
■Mohxl.  J 4. 
*  i)V//.,  heretics. 


'■^  Luke  X.  19. 

''  I  Cor.  XV.  44,  45. 

••  I  Cor.  XV.  49. 


because  the  heavenly  spirit  is  not  with  him, 
that  the  animal  might  be  swallowed  up  in 
it.  But  when  he  shall  arise  he  shall  con- 
tinue in  his  natural  state,  naked  of  the 
Spirit.  Because  he  stripped  off  from  him  the 
Spirit  of  Christ,  he  shall  be  given  over  to 
utter  nakedness.  And  whosoever  honours 
the  Spirit,  and  it  is  guarded  in  him  in  purity, 
in  that  day  the  Holy  Spirit  shall  protect 
him,  and  he  shall  become  altogether  spiri- 
tual, and  shall  not  be  found  naked  ;  as  the 
Apostle  said : — And  when  we  shall  have 
clothed  ourselves,  may  zve  not  be  found  naked. ' 
And  again  he  said  : — We  shall  all  sleep,  but 
in  the  resurrection  we  shall  not  all  be  changed.  * 
And  again  he  said  : — This  which  dies  shall 
put  on  that  which  dies  not,  and  this  which  is 
corruptible  that  which  is  incorruptible,  and 
when  this  which  dies  shall  have  put  on  that 
which  dies  not,  and  this  corruptible  that 
which  is  incorruptible,  then  shall  be  accom- 
plished that  word  which  is  written  that  death  is 
swallowed  up  by  victory. "  Again  he  said  : — 
Suddenly  as  the  tivinkling  of  an  eye,  the 
dead  shall  rise  incorruptible  and  we  shall  be 
changed.^  And  they  who  shall  be  changed 
shall  put  on  the  form  of  that  heavenly 
Adam  and  shall  become  spiritual.  And 
those  who  shall  not  be  changed,  shall  con- 
tinue animal  in  the  created  nature  of  Adam, 
namely,  of  dust ;  and  shall  continue  in  their 
nature  in  the  earth  below.  And  then  the 
heavenly  shall  be  caught  up  to  heaven  and 
the  Spirit  that  they  have  put  on  shall  cause 
them  to  fly,  and  they  shall  inherit  the  king- 
dom that  was  prepared  for  them  from  the 
beginning.  And  they  that  are  animal  shall 
remain  on  the  earth  by  the  weight  of  their 
bodies,  and  shall  turn  back  to  Sheol,  and 
there  shall  be  weeping  and  gnashing  of 
teeth. 

§  19.   In  writing  this  I  have  reminded  my- 
self, and  also  thee,   my  beloved  ;  therefore 
love    virginity,    the   heavenly    portion,   the     , 
fellowship  of  the  Watchers  of  heaven.      For  v 


'  2  Cor.  V.  3. 

*  1  Cor.  XV.  51.  This  transposition  of  the  negarive  is 
supported  by  many  Greek  and  Latin  authorities,  but 
not  by  the  Peshitto. 

»  I  "Cor.  XV.  53,  54.  1  I  Cor.  xv.  52. 


SELECT  DEMONSTRATIONS. 


375 


there  is  nothing-  comparable  with  it.  And 
in  those  that  are  thus,  in  them  Christ  dwells. 
Tlie  time  of  summer  is  at  hand,  a7id  the  fig- 
irce  has  budded  and  its  leaves  have  come  out ' — 
the  signs  that  our  Redeemer  gave  have  be- 
gun to  be  fulfilled.  For  he  said  : — People 
shall  rise  against  people  and  kingdo7n  against 
kingdom.  And  there  shall  be  /amifies  and 
pestilences  and  terrors  frorn  heaven."^  And 
lo  !  all  these  things  are  being  accomplished 
in  our  days. 

•^  §  20.  Therefore  read  in  this  whatever  I 
have  written  unto  thee,  thou  and  the  breth- 
ren, the  monks  that  love  virginity.  And  be 
on  thy  guard  against  scorners.  For  whoso- 
ever scorns  and  mocks  his  brother,  the 
word  that  is  written  in  the  Gospel  fitly  ap- 
plies to  him  ;  namely,  when  our  Lord 
wished  to  take  account  with  the  avaricious 
and  with  the  Pharisees.  For  it  is  written  : 
— Because  they  loved  money,  they  mocked 
Him.^  So  also  now  those  that  do  not  agree 
with  these  things  mock  in  the  same  way. 
Read  then  and  learn.  Be  zealous  for  read- 
ing and  for  doing.  And  let  the  Law  of 
God  be  thy  meditation  at  every  time.  And 
when  thou  hast  read  this  epistle,  on  thy 
life  (I  adjure  thee),  my  beloved,  arise  and 
pray,  and  remember  my  sinfulness  in  thy 
prayer. 

Demonstration  VIII. — Of  the  Resurrec- 
tion OF  THE  Dead. 

§  I.  At  all  times  controversies  arise  on 
this  matter,  how  the  dead  shall  rise  and  with 
what  body  they  shall  come  P  ^  For  lo  !  the 
body  wears  out  and  is  corrupted  ;  and  the 
bones  also,  no  doubt,  as  time  lengthens  out 
over  them,  waste  away  and  are  not  to  be 
recoeiiised.  And  when  thou  enterest  a  tomb 
in  which  a  hundred  dead  men  are  buried, 
thou  findest  not  there  an  handful  of  dust. 
And  thus  say  those  that  reflect  on  these 
things  : — "  We  know  of  course  that  the  dead 
shall  rise  ;  but  they  will  be  clothed  in  a 
heavenly  body  and  spiritual  forms.      And  if 


1  Matt.  xxiv.  32. 
3  Lukexvi.  14. 


">■  Luke  xxi.  10,  11. 
4  I  Cor.  XV.  35. 


it  is  not  so,  these  hundred  dead  that  were 
buried  in  one  tomb,  of  whom  after  a  long 
time  elapses  there  remains  nothing  at  all 
there,  when  the  dead  shall  be  quickened, 
and  shall  be  clothed  in  a  body  and  rise,  un- 
less they  shall  be  clothed  in  a  heavenly 
body,  from  whence  shall  their  body  come.'' 
For  lo  !   there  is  nothing  in  the  tomb." 

§  2.  Whosoever  reflects  thus  is  foolish, 
aijd  without  knowledge.  When  the  dead 
were  brought  in,  they  were  something  ;  and 
when  they  were  there  for  a  long  time,  they 
became  nothing.  And,  when  the  time  shall 
have  come  that  the  dead  shall  rise,  that 
nothing  shall  become  something  according 
to  its  former  nature,  and  a  change  shall  be 
added  to  its  nature,  O  thou  unwise  who  re- 
flectest  thus,  hear  that  which  the  blessed 
Apostle  said  when  he  was  instructing  a 
foolish  man  like  thee  ;  for  he  said  : — Thou 
fool,  the  seed  which  thou  sowest  unless  it  die 
is  not  quickened  ;  and  that  which  thou  sowest 
is  not  like  that  which  groivs  up  into  its 
blade,  but  one  bare  grain  of  ivheat  or  barley 
or  some  other  seedling.  And  to  each  one  of 
the  seeds  is  given  its  own  body.  Bid  God 
clothes  thy  seed  with  its  body  as  He  wills.  ^ 

§  3.  Therefore,  O  fool,  be  instructed  by 
this,  that  each  of  the  seeds  is  clothed  in  its 
own  body.  Never  dost  thou  sow  wheat 
and  yet  reap  barley,  and  never  dost  thou 
plant  a  vine  and  yet  it  produced  figs  ;  but 
everything-  grows  according  to  its  nature. 
Thus  also  the  body  that  was  laid  in  the  earth 
is  that  which  shall  rise  again.  And  as  to 
this,  that  the  body  is  corrupted  and  wastes 
away,  thou  oughtest  to  be  instructed. by  the 
parable  of  the  seed  ;  that  as  the  seed,  when 
it  is  cast  into  the  earth,  decays  and  is  cor- 
rupted, and  from  its  decay  it  produces  and 
buds  and  bears  fruit.  For  the  land  that  is 
ploughed,  into  which  seed  is  not  cast,  pro- 
duces not  fruit,  even  if  that  land  drinks  in 
all  the  rain.  So  the  grave  in  which  the 
dead  are  not  buried,  from  it  men  shall  not 
issue  forth  in  the  quickening  of  the  dead, 
though  the  full  voice  of  the  trumpet  should 

5 1  Cor.  XV.  36-38. 


376 


APHRAHAT. 


sound  within  it.  And  if,  as  they  say,  the 
spirit  of  the  just  shall  ascend  into  heaven 
and  put  on  a  heavenly  body,  they  are  in 
heaven.  And  He  Who  raises  the  dead 
dwells  in  heaven.  Then  when  our  Saviour 
shall  come,  whom  shall  He  raise  up  from 
the  earth  ?  And  why  did  He  write  for  us  : 
— The  hour  shall  co7ne,  and  now  is,  that  the 
dead  also  shall  hear  the  voice  of  the  Sojt  of 
Man,  and  they  shall  live  and  come  forth  from 
their  tombs ?^  For  the  heavenly  body  will 
not  come  and  enter  into  the  tomb,  and 
again  go  forth  from  it. 

§  4.  For  thus  say  those  who  are  stubborn 
in  folly  : — Why  did  the  Apostle  say, — Dif- 
ferent  is  the  body  which  is  in  heaven  from 
that  which  is  on  earth  P"^  But  he  that  hears 
this,  let  him  hear  also  the  other  thing  that 
the  Apostle  said  : — There  is  an  ajiimal  body, 
and  there  is  a  spiritual  body."^  And  again  he 
said  : —  We  shall  all  sleep,  fiut  we  shall  not  all 
be  changed.*  And  again  he  said  : — This  that 
shall  die  must  clothe  itself  ivith  that  that  shall 
not  die,  and  this  which  is  corruptible  must 
clothe  itself  with  that  which  is  incorruptible.  ^ 
Again  he  said  : —  We  must  all  stand  before  the 
judgment-seat  of  Christ,  that  every  man  may 
be  rewarded  in  his  body  for  everything  that 
before  time  was  done  by  ]ii?n,  whether  good 
or  evil.  *  Again  he  said  : —  What  shall  those  do 
that  are  baptized  for  the  dead  P  For  if  the 
dead  rise  not,  why  are  they  baptized  for 
themP''  Again  he  said  : — If  there  is  no  re- 
surrection of  the  dead,  then  is  Christ  not  risen, 
and  if  Christ  is  not  risen  then  your  faith  is 
vain,  and  our  preaching.  And  if  so  we  are 
found  false  wit?iesses  in  that  we  testified  of 
God,  that  He  raised  up  Christ,  Whofn  He 
raised  not  up.  ^  Therefore,  if  the  dead  rise 
not,  there  is  no  judgment.  And  if  there  is 
no  judgment,  then  let  us  eat  and  drink,  for 
to-morrow  we  shall  die.  Be  not  deceived  ; 
evil  communications  corrupt  good  purposes.^ 
Now  as  to  this  that  the  Apostle  said  : — The 
body  that  is  in  heaven   is   different  from  that 


•  John  V.  25,  28,  29. 
^  I  Cor.  XV.  44. 
^  Ih.  V.  53. 
'  I  Cor.  XV.  29. 
s  lb.  V.  32,  33. 


2  I  Cor.  XV.  40. 
•»  Ih.  XV.  51. 
«  2  Cor.  V.  10. 
8  lb.  V.  13-15 


which  is  on  the  earth,  let  this  word  be  thus 
understood  by  thee.  When  the  body  of  the 
just  shall  arise  and  be  changed,  it  is  called 
heavenly.  And  that  which  is  not  changed 
is  called  earthly,  according  to  its  earthly 
nature. 

§  5.  But  hear,  my  beloved,  another  word 
like  this,  which  the  Apostle  has  spoken. 
For  he  said: — The  spiritual  manjudgeth  every-  - 
thing,  and  he  is  judged  by  no  one}  And  again 
he  said  : — They  that  are  spiritual  are  spiritually 
minded,  and  they  that  are  carnal  are  carnally 
mi7ided.'^  And  again  he  said: —  Wlien  we  were 
in  thejlesh,  the  weaknesses  of  sins  wereivork- 
ing  in  our  members  that  we  might  become 
fruits  for  death. "^  Again  he  said: — If  the  Spirit 
of  Christ  is  in  you,  ye  are  spiritual.  *  All  these 
things  the  Apostle  said,  while  he  was 
clothed  in  the  flesh  but  was  doing  the  works 
of  the  Spirit.  Thus  also  in  the  Resurrection 
of  the  dead,  the  righteous  shall  be  changed, 
and  the  earthly  form  shall  be  swallowed  up 
in  the  heavenly,  and  it  shall  be  called  a  hea- 
venly body.  And  that  which  shall  not  be 
changed,  shall  be  called  earthly. 

§  6.  Concerning  then  this  Resurrection  of 
the  dead,  my  beloved,  according  to  my 
power  I  will  instruct  thee.  For  from  the 
beginning  God  created  Adam  ;  moulded  him 
from  the  dust  of  the  earth,  and  raised  him  up. 
For  if,  while  Adrim  was  not,  He  made  him 
from  nothing,  how  much  easier  now  is  it 
for  Him  to  raise  him  up  ;  for  lo  !  as  a  seed 
he  is  sown  in  the  earth.  For  if  God  should 
do  those  things  that  are  easy  for  us.  His 
works  would  not  appear  mighty  to  us.  For 
lo  !  there  are  amongst  men  artificers  who 
make  wonderful  things,  and  those  who  are 
not  artificers  of  the  works  stand  and  won- 
der how  they  were  done  ;  and  the  work  of 
their  fellows  is  difficult  in  their  eyes.  How 
much  more  should  not  the  works  of  God  be 
as  a  marvel  !  But  for  God  this  was  no  great 
thing,  that  the  dead  should  be  quickened. 
Before  seed  was  sown  in  the  earth,  the 
earth  produced  that  which  had  not  been  cast 


'  I  Cor.  ii.  15. 
3  Rom.  vii.  5. 


5  Rom.  viii.  5. 
•*  Rom.  viii.  9. 


SELECT  DEMONSTRATIONS. 


377 


into  it.  Before  it  had  conceived,  it  bore  in 
its  virginity.  How  then  is  this  difficult,  that 
the  earth  should  cause  to  spring  up  again 
what  had  been  cast  into  it,  and  after  con- 
ception should  bear  ?  And  lo  !  her  travail- 
pains  are  near  ;  as  Isaiah  said.  Who  hath  see7i 
anything  like  this  and  who  hath  heard  such 
things  as  these  P  that  the  earth  should  travail 
in  07ie  day,  and  a  people  should  be  horn  in  one 
hourP^  For  Adam  unsown  sprang  up;  un- 
conceived  he  was  born.  But  lo  !  now  his 
offspring  are  sown,  and  wait  for  the  rain, 
and  shall  spring  up.  And  lo  !  the  earth 
teems  with  many,  and  the  time  of  her 
bringing  forth  is  at  hand. 

§  7.  For  all  our  fathers,  in  hope  of  the 
Resurrection  and  the  quickening  of  the  dead, 
were  looking  forward  and  hastening  ;  as  the 
blessed  Apostle  said,  1/  the  righteous  had 
been  looking  /orward  to  that  city  from  which 
Abraham  went  forth,  they  would  have  had  an 
opportunity  of  again  turning  back  and  going 
to  it;  hut  they  showed  ihat  they  were  looking 
forward  to  one  better  than  it,  namely  that  which 
is  in  heaven. '  They  were  looking  forward  to 
be  released  and  to  go.speedily  thither.  And 
from  that  which  I  am  writing  unto  thee,  un- 
derstand and  observe  that  they  were  looking 
forward  to  the  Resurrection.  For  Jacob  our 
father,  when  he  was  dying,  bound  Joseph 
his  son  with  an  oath,  and  said  to  him,  Bury 
me  in  the  tomb  of  my  fathers,  with  Abraham, 
and  Sarah  and  Isaac  and  Rebecca.^  And 
why,  my  beloved,  did  Jacob  not  wish  to  be 
buried  in  Egypt,  but  with  his  fathers.?  He 
showed  beforehand,  that  he  was  looking 
forward  to  the  quickening  of  the  dead  ; 
that,  when  the  Resurrection  shout  should  be 
raised  and  the  sound  of  the  trumpet  (heard), 
he  might  rise  up  near  to  his  fathers,  and 
might  not  at  the  time  of  the  Resurrection  be 
mingled  with  the  wicked  who  shall  return  to 
Sheol  and  to  punishment. 

§  8.  Thus  also  Joseph  bound  his  brethren 
by  an  oath,*  and  said  to  them  : — When  God 
shall  remember  you,  take  up  my  bones  from 


1  Is.  Ixvi.  8. 

*  Gen.  xlix.  29,  31. 


'^  Heb.  ix.  15,  16. 
4  Gen.  1.  24. 


hence  with  you.  And  according  to  the  word 
of  Joseph  his  brethren  did,  and  kept  the  oath 
a  hundred  and  twenty-five  years.  At  that 
time  when  the  hosts  of  the  Lord  went  out 
from  the  land  of  Egypt,  then  Moses  took  up 
the  bones  of  Joseph  when  he  went  forth.* 
And  the  bones  of  the  righteous  man  were 
more  precious  and  better  in  his  estimation 
than  the  gold  and  the  silver  that  the  children 
of  Israel  took  from  Egypt  when  they  spoiled 
them.  And  the  bones  of  Joseph  were  forty 
years  in  the  wilderness  ;  and  at  that  time 
when  Moses  fell  asleep,  he  gave  them  in 
inheritance  to  Joshua  the  son  of  Nun.  The 
bones  of  Joseph  his  father  were  better  in  his 
estimation  than  all  the  spoil  of  that  land 
which  he  subdued.  And  why  did  Moses 
give  the  bones  of  Joseph  to  Joshua }  Clearly, 
because  he  was  of  the  tribe  of  Ephraim  the 
son  of  Joseph.  And  he  buried  them  in  the 
land  of  promise,  that  there  might  be  in  that 
land  a  treasure,  (even)  that  of  the  bones  of 
Joseph  (that  were)  buried  therein.  And  also 
at  the  time  that  Jacob  was  dying,  he  blessed 
his  tribes,  and  showed  them  v^^hat  would 
happen  to  them  in  the  latter  days,  and  said  to 
Reuben  : — Reuben,  Ihoti  art  my  firstborn,  my 
might  and  the  beginning  of  my  strength. 
Thou  hast  gone  astray  ;  as  water,  thou  shall 
not  abide,  because  thou  wentest  up  to  thy 
father  s  bed.  Truly  thou  defilest  my  couch  and 
wentest  up.  ^  From  the  time  that  Jacob  fell 
asleep  until  the  time  that  Moses  fell  asleep 
two  hundred  and  thirty-three  years  elapsed. 
Then  Moses  wished  by  his  priestly  power  to 
absolve  Reuben  from  his  transgression  and 
sin,  in  that  he  had  lain  with  Bilhah,  his 
father's  concubine;  that  when  his  brethren 
should  rise,  he  might  not  be  cut  off  from 
their  number.  So  he  said  in  the  beginning 
of  his  blessing  : — Reuben  shall  live  and  not 
die,  and  shall  he  in  the  number. '' 

§  9.  And  also  when  the  time  came  that 
Moses  should  sleep  with  his  fathers,  he  was 
grieved  and  distressed,  and  he  sought  of  his 
Lord  and  entreated  that  he  might  pass  over 


5  Exod.  xiii.  19. 
■■  Deut.  xxxiii.  6. 


^  Gen.  xlix.  3,  4. 


378 


APHRAHAT. 


to  the  land  of  promise.  And  why,  my  be- 
loved, was  the  righteous  Moses  grieved 
because  he  did  not  enter  into  the  land  of 
promise  ?  Clearly,  because  he  wished  to  go 
and  be  buried  with  his  fathers,  and  not  be 
buried  in  the  land  of  his  adversaries,  in  the 
land  of  Moab.  For  the  Moabites  hired 
Balaam  the  son  of  Beor  to  curse  Israel. 
Therefore  Moses  wished  not  to  be  buried 
in  that  land,  lest  the  Moabites  should  come 
and  take  vengeance  on  him  by  taking  up 
and  casting  forth  the  bones  of  that  righteous 
man.  And  the  Lord  performed  an  act  of 
grace  towards  Moses.  For  He  brought  him 
forth  to  Mount  Nebo,  and  showed  him  all 
the  land,  making  it  pass  before  him.  And 
as  Moses  gazed  upon  all  the  land,  and  gazed 
upon  the  mountain  of  the  Jebusites  where  the 
Tabernacle  was  to  dwell,  he  was  grieved 
and  wept  when  he  saw  the  tomb  in  Hebron 
where  his  fathers  Abraham,  Isaac  and  Jacob 
were  buried,  that  he  should  not  be  buried 
with  them,  nor  his  bones  cast  upon  their 
bones,  that  he  might  rise  along  with  them  in 
the  Resurrection.  But  when  he  had  seen  all 
the  land,  his  Lord  encouraged  him  and  said 
to  him,  "I  myself  will  bury  thee  and  hide 
thee,  and  none  shall  know  thy  tomb."  So 
Jlfoses  died  according  to  the  word  of  the  month 
of  the  Lord,  and  He  buried  him  in  a  valley  in 
the  land  of  Moab  over  against  Beth-Peor,  where 
Israel  had  sinned,  and  no  man  has  known 
Ms  sepulchre  unto  this  day.^  Two  goodly 
benefits  did  his  Lord  accomplish  for  Moses 
in  not  making  known  his  tomb  to  the  chil- 
dren of  Israel.  He  rejoiced  that  his  adver- 
saries should  not  know  it,  and  cast  forth 
his  bones  from  his  tomb  ;  and  in  the  second 
place,  that  the  children  of  his  people  should 
not  know  it,  and  make  his  tomb  a  place  of 
worship,  for  he  was  accounted  as  God  in 
the  eyes  of  the  children  of  his  people.  And 
understand  this,  my  beloved,  from  hence, 
that  when  he  left  them  and  went  up  to  the 
mountain, they  said:  "^ — As  for  this  Jlfoses  who 
brought  us  up  from  the  land  of  Egypt  we 
know  not  what  has   become  of  him.     So  they 


^  Deut.  xxxiv.  5, 6. 


^  Ex.  xxxii.  I. 


made  them  a  calf  and  worshipped  it,  and 
they  remembered  not  God  Who  brought 
them  up  from  Egypt  by  means  of  Moses 
with  a  Tfiighty  hand  and  an  uplifted  arm.  ^  Be- 
cause of  this,  God  had  respect  unto  Moses, 
and  did  not  make  known  his  tomb  ;  lest,  if 
He  should  make  known  his  tomb,  the  chil- 
dren of  his  people  might  go  astray,  and 
make  them  an  image,  and  worship  it  and 
sacrifice  to  it,  and  so  by  their  sins  disquiet 
the  bones  of  the  righteous  man. 

§10.  And  Moses  again  proclaimed  clearly 
the  Resurrection  of  the  dead,  for  he  said  as 
from  the  mouth  of  his  God  : — //  is  I  that 
cause  to  die  and  it  is  I  that  make  alive.  *'  Again 
also  Hannah-said  thus  in  her  prayer  : — Tlie 
Lord  causeth  to  die  and  quickeneth  ;  He  bring- 
eth  down  to  Sheol  and  bring eth  up  {there- 
from^. ^  The  Prophet  Isaiah  also  said  thus  : 
— Thy  dead  shall  live,  O  Lord,  and  their 
bodies  shall  rise,  and  they  that  sleep  in  the 
dust  shall  awake  and  praise  thee.  ^  David  also 
proclaimed,  saying: — For  lo  I  for  the  dead 
Thou  workest  wonderful  things,  and  the 
mighty  ones  shall  rise  and  ?nake  confession 
unto  Thee,  and  those  that  are  in  the  to?nbs  shall 
f  ecount  Thy  graced  And  how  in  the  tombs  shall 
they  recotint  the  grace  of  God .''  Clearly,  when 
they  shall  hear  the  sound  of  trumpet  sum- 
moning them,  and  the  cornet  sounding  forth 
from  on  high,  and  the  earthquake  that  shall 
be,  and  the  tombs  that  shall  be  opened,  then 
the  mighty  ones  shall  arise  in  glory,  and  re- 
count one  to  another  in  the  tombs,  saying, 
"  Great  is  the  grace  that  is  performed  towards 
us.  For  our  hope  was  cut  off;  yet  (another) 
hope  has  arisen  for  us.  We  were  impri- 
soned in  darkness,  and  have  come  forth  to 
the  light.  We  were  sown  in  corruption, 
and  have  risen  in  glory.  We  were  buried 
naturally,  and  we  have  risen  spiritually. 
Again  we  were  sown  in  weakness,  and  have 
risen  in  power."  This  is  the  grace  that  they 
shall  tell  of  in  the  tombs. 

§  II.  And  it  was  not  only  in  words,  my 


2  Deut.  V.  15. 
5  I  Sam.  ii.  6. 
■"  Ps.  Ixxxviii.  10,  II,  12.     (Pesh.) 


•*  Deut.  xxxii.  39. 
"Is.  xxvi.  19. 


SELECT  DEMONSTRATIONS. 


379 


beloved,  that  God  said: — "I  quicken  the 
•dead,"  but  also  in  deeds  He  showed  it  to 
us  by  many  testimonies ;  that  we  might 
have  no  hesitation  (concerning  it).  He 
showed  it  beforehand  plainly  ;  for  through 
Elijah  a  wonder  was  manifested,  (in  proof) 
that  the  dead  shall  live  and  that  they  that 
sleep  in  the  dust  shall  arise.  For  when  the 
son  of  the  widow  died,  Elijah  raised  him 
up  and  gave  him  to  his  mother.  And  Elisha 
again,  his  disciple,  raised  up  the  son  of  the 
Shunamite  ;  that  the  testimony  of  two  might 
be  established  and  confirmed  for  us.  And 
also  again  when  the  children  of  Israel  cast 
a  dead  man  on  the  bones  of  Elisha,  that 
dead  man  revived  and  arose.  And  the 
witness  of  three  is  certain. 

§  12.   And  also  through  the  Prophet  Eze- 
kiel,  the  Resurrection  of  the  dead  was  mani- 
festly shown,  when  God  brought  him  forth 
to  the  valley  and  showed  him  many  bones, 
and  made  him  pass  by  them  round  about 
them,  and  said  to  him  :  —Son  of  Man,  will 
these  hones  live?  And  Ezekiel  said  to  Him  : ' — 
Thou  knowest,    O  Lord  of  lords.     And  the 
Lord   said   to  him  : — Prophesy,    O    Son   of 
Man,  over  these  bones  ;  prophesy  a?id  say  to  the 
dry  bones,  Hear  the  word  of  the  Lord  of  lords. 
And  when  he  had  caused  them  to  hear  those 
words,  there  was    a   shaking    and  a  noise, 
and  the  bones  were  gathered  together,  even 
those   that    were   crushed   into   pieces   and 
broken.     And  when  the  Prophet  saw  them, 
he  was  astonished,  for  they  came  together 
from   all  sides,  and  each  bone  received  its 
fellow,  and  each  joint  approached  its  fellow- 
joint,  and  they  ordered  themselves,  one  on 
another.       And    their    dryness    was    made 
moist,   and  the   joints  were  united  by    the 
igatures,  and  the  blood  grew  warm  in  the 
irteries,    and  skin  was   stretched  over   the 
lesh,  and  hair  grew  up  according  to  its  na- 
ure.     But  they  lay  prostrate  and  there  was 
\o   breath  in  them      Then  again  He  com- 
nanded    the    Prophet,  and  said  to    him  : — 
Prophesy  unto  the  spirit  and  say  to  it,  Come,  O 
'spirit,  from  the  fotir  ivinds,  and  breathe  upon 


1  Ez.  xxxvii.  i-io. 


these  slain  men  that  they  may  live.  And  when 
he  caused  them  to  hear  this  second  word, 
the  spirit  entered  into  them,  and  they  revived 
and  stood  up  upon  their  feet,  a  veiy  great  host. 

§  13.  But  why,  my  beloved,  was  it  that 
those  dead  did  not  rise  because  of  the  one 
word  (spoken)  through  Ezekiel,  and  why 
was  not  their  resurrection,  both  of  bones 
and  spirit,  accomplished  (through  that  one 
word)  }  For  lo  !  by  one  word  the  bones 
were  fitted  together,  and  by  another  the 
spirit  came.  It  was  in  order  that  full  per- 
fection might  be  left  for  our  Lord  Jesus 
Christ,  Who  with  one  utterance  and  one 
word  will  raise  up  at  the  last  day  every  body 
of  man.  For  it  was  not  the  word  that  was 
insufficient,  but  its  bearer  was  inferior. 
And  with  regard  to  this,  understand  and 
observe  that  when  Elijah  also,  and  Elisha 
his  disciple,  raised  the  dead,  it  was  not  with 
one  word  that  they  raised  them  up,  but 
after  they  had  prayed  and  made  intercession 
and  delayed  no  little  time,  then  they  arose. 

§  14.  And  our  Lord  Himself,  in  that  His 
first  Coming  raised  up  three  that  were  dead, 
that  the  testimony  of  three  might  be  made 
sure.  And  He  raised  up  each  one  of  them 
with  two  v^ords  each.  For  when  He  raised 
up  the  widow's  son,  He  called  him  twice, 
saying  to  him,  Young  man, young  man,arise.^ 
And  he  revived  and  arose.  And  again.  He 
twice  called  the  daughter  of  the  chief  of  the 
synagogue,  saying  to  her,  Damsel,  damsel, 
arise.^  And  her  spirit  returned  and  she 
arose.  And  after  Lazarus  died,  when  He 
came  to  the  place  of  burial,  He  prayed 
earnestly  and  cried  with  a  loud  voice  and 
said,  Lazarus,  come forth.^  And  he  revived 
and  came  out  of  his  tomb. 

§  15.  And  concerning  all  this  that  I  have 
explained  to  thee,  that  those  dead  persons 
were  raised  with  two  words  each,  it  was 
because  for  them  two  resurrections  take 
place  ;  that  former  one,  and  the  second,  that 
which  is  to  come.  For  in  that  resurrection 
in  which  all  men  shall  rise,  none  shall  fall 
again  ;  and  by  one  word  of  God,  sent  forth 


2  Luke  vii.  14. 


2  Mark  v.  47.  *  John  xi.43. 


38o 


APHRAHAT. 


through  Christ,  all  the  dead  shall  rise  in  the 
tivinkling  of  an  eye,  speedily.  For  He  Who 
brings  it  to  pass  is  not  feeble  or  insufficient. 
For  with  one  word  of  summons  He  will 
cause  all  the  ends  (of  the  world)  to  hear, 
and  all  that  are  laid  (in  the  grave)  shall 
leap  forth  and  rise  up  ;  and  no  word  shall 
return  void  to  Him  that  sent  it  forth,  but  as 
it  is  written  in  the  Prophet  Isaiah,^  who  com- 
pares the  word  to  rain  and  snow  ;  for  he 
said  : — As  the  rain  and  the  snow  come  down 
from  heaven  and  return  not  thither,  but  fertilize 
the  earth  and  cause  it  to  bring  forth  and  give 
seed  to  the  sower  and  bread  for  food,  so  shall 
the  word  be  that  goes  forth  from  My  mouth,  and 
it  shall  not  return  to  Me  void,  but  shall  accom- 
plish whatsoever  I  desire  and  shall  accomplish 
that  for  which  I  shall  have  sent  it.  For  the 
rain  and  the  snow  do  not  return  to  heaven, 
but  accomplish  in  the  earth  the  will  of  Him 
that  sends  them.  So  the  word  that  He 
shall  send  through  His  Christ,  Who  is  Him- 
self the  Word  and  the  Message,  shall  return 
to  Him  with  great  power.  For  when  He 
shall  come  and  bring  it,  He  shall  comedown 
like  rain  and  snow,  and  through  Him  all 
that  is  sown  shall  spring  up  and  bear 
righteous  fruit,  and  the  word  shall  return  to 
His  sender ;  but  not  in  vain  shall  His  going 
have  been,  but  thus  shall  He  say  in  the 
presence  of  His  sender: — Behold,  I  and  the 
children  that  the  Lord  has  given  Me.  "^  And 
this  is  the  voice  through  which  the  dead 
shall  live.  Concerning  it  our  Redeemer 
testifies,  saying  : — The  hour  shall  come  when 
even  the  dead  shall  hear  the  voice  of  the  Son  of 
Man  and  shall  come  forth  from  their  tombs  ;  ^ 
as  it  is  written,  In  the  beginning  was  the 
voice,  that  is  the  Word.*  Again  He  said, 
77ie  Word  became  a  body  and  dwelt  amongst  us.  ^ 
And  this  is  that  voice  of  God  which  shall 
sound  from  on  high  and  raise  up  all  the 
dead. 

§  1 6.  Again,  our  Lord  explained  to  the 
Sadducees  with  regard  to  the  resurrection  of 
the  dead,  when  they  brought  forth  to  Him 


the  parable  of  the  woman  who  was  married 
to  seven  husbands,  and  said  to  Him  : — Lo  ! 
the  woman  was  wife  of  them  all ;  in  the  Resur- 
rection of  the  dead,  to  which  of  them  shall  she 
he  wife ?^  Then  our  Lord  said  to  them  : — 
Ye  do  greatly  err,  and  ye  k?iow  not  the  Scrip- 
tures tior  the  power  of  God.  For  they  who  are 
worthy  of  that  world  and  of  that  Resurrection 
from  the  dead,  they  that  are  men  do  not  take 
wives,  nor  a^'e  the  women  married  to  husbands, 
for  they  cannot  die,  for  they  are  as  the  angels  of 
God  and  children  of  the  Resurrection.  But 
concer?iing  the  Resurrection,  that  the  dead  shall 
rise,  have  ye  not  read  in  the  Scripture  that  God 
said  to  Moses  out  of  the  bush,  "  I  am  the  God 
of  Abraham,  of  Isaac  and  of  Jacob. ^^  And  lo  .' 
He  is  not  God  of  the  dead,  for  they  all  are  alive 
tin  to  Him.''   ' 

§  17.  And  there  are  those  who  even  while 
they  live  are  dead  unto  God.  For  He  laid 
a  commandment  on  Adam  and  said  to  him, 
In  the  day  that  thou  shall  eat  of  the  tree, 
thou  shalt  surely  die^  And  after  he  had  trans- 
gressed the  commandment,  and  had  eaten, 
he  lived  nine  hundred  and  thirty  years  ;  but 
he  was  accounted  dead  unto  God  because 
of  his  sins.  But  that  it  may  be  made  cer- 
tain for  thee  that  a  sinner  is  called  dead 
even  when  he  lives,  I  will  make  it  clear  to 
thee.  For  thus  it  is  written  in  Ezekiel  the 
Prophet,  As  I  live,  saith  the  Lord  of  lords,  I 
desire  not  the  death  of  the  dead  sinner.  ° 

§  18.  Moreover  our  Lord  said  to  that  man 
who  said  to  Him  : — Let  me  go  a?id  bury  my 
father,  and  I  will  come  to  Thee}  And  our  Lord 
said  to  him,  Let  the  dead  bury  their  dead,  but 
go  thou,  preach  the  Kingdom  of  God.  But  how 
is  this  word  understood  by  thee,  my  be- 
loved.? Didst  thou  ever  see  the  dead  bury- 
ing their  dead.?  Or  how  shall  a  dead  man 
arise  to  bury  another  dead  man  .?  But  re- 
ceive this  explanation  from  me,  that  a  sin- 
ner, while  he  is  living,  is  dead  unto  God  ; 
and  a  righteous  man,  though  dead,  is  alive 
unto  God,     For   such  death  is  a  sleep,   as 


1  Is.  Iv.  10,  II. 
*  John  i.  I. 


2  Is.  viii.  18. 
*  John  i.  14. 


'  John  V.  25. 


«  Matt.  xxii.  28. 
^  Gen.  ii.  17. 
'  Luke  ix  59,  60. 


'  Matt,  xxiii.  29-32. 

9  Ez.  xviii.  23,  32" ;  xx:dii.  11. 


SELECT  DEMONSTRATIONS. 


381 


David  said,  I  lay  down  and  slept,  and  awoke.^ 
Again  Isaiah  said,  They  that  sleep  in  the  dust 
shall  awake?  And  our  Lord  said  concerning 
the  daughter  of  the  chief  of  the  synagogue. 
The  dafnsel  is  not  dead,  but  sleeping  a  slumber.'^ 
And  concerning  Lazarus,  He  said  to  His 
disciples  : — Our  friend  Lazarus  has  fallen- 
asleep  ;  but  I  go  to  wakeji  him?  An  d  the  Apostle 
said  : —  IVe  shall  all  sleep,  but  we  shall  not  all 
be  changed.  ^  And  again  he  said  : — Concernitig 
those  that  sleep,  be  ye  not  grieved? 

§  19.  But  it  is  right  for  us  to  be  afraid  of 
the  second  death,'  that  which  is  full  of  weep- 
ing and  gnashing  of  teeth,  and  of  groanings 
and  miseries,  that  which  is  situated  in  outer 
darkness.  But  blessed  shall  be  the  faithful 
and  the  righteous  in  that  Resurrection,  in 
which  they  expect  to  be  awakened  and  to 
receive  the  good  promises  made  them. 
But  as  for  the  wicked  who  are  not  faithful, 
in  the  Resurrection  woe  to  them,  because  of 
that  which  is  laid  up  for  them  !  It  would 
be  better  for  them  according  to  the  faith 
which  they  possess,  were  they  not  to  arise. 
For  the  servant,  for  whom  his  Lord  is  pre- 
paring stripes  and  bonds,  while  he  is  sleep- 
ing desires  not  to  awake,  for  he  knows  that 
when  the  dawn  shall  have  come  and  he 
shall  awake,  his  Lord  will  scourge  and  bind 
him.  But  the  good  servant,  to  whom  his 
Lord  has  promised  gifts,  looks  expectantly 
for  the  time  when  dawn  shall  come  and  he 
shall  receive  presents  from  his  Lord.  And 
even  though  he  is  soundly  sleeping,  in  his 
dream  he  sees  something  like  what  his  Lord 
is  about  to  give  him,  whatsoever  He  has 
promised  him,  and  he  rejoices  in  his  dream, 
and  exults,  and  is  gladdened.  As  for  the 
wicked,  his  sleep  is  not  pleasant  to  him,  for 
he  imagines  that  lo  !  the  dawn  has  come 
for  him,  and  his  heart  is  broken  in  his 
dream.  But  the  righteous  sleep,  and  their 
slumber  is  pleasant  to  them,  in  the  day-time 
and  the  night-time,  and  they  take  no 
thought  of  all  that  long  night,  and  like  one 


'  Ps.  iii.  4. 

3  Matt.  ix.  26. 

'  I  Cor.  XV.  51. 

''  Rev.  ii.  II;  XX.  14;  xxi.  18. 


*  Is.  xxvi.  19. 
4  John  xi.  II. 
«  I  Thess.  iv.  13. 


hour  is  it  accounted  in  their  eyes.  Then 
in  the  watch  of  the  dawn  they  awake  with 
joy.  But  as  for  the  wicked,  their  sleep  lies 
heavy  upon  them,  and  they  are  like  a  man 
who  is  laid  low  by  a  great  and  deep  fever, 
and  tosses  on  his  couch  hither  and  thither, 
and  he  is  terrified  the  whole  night  long, 
which  lengthens  itself  out  for  him,  and  he 
fears  the  dawn  when  his  Lord  will  con- 
demn him. 

§  20.  But  our  faith  thus  teaches,  that 
when  men  fall  asleep,  they  sleep  this  slum- 
ber without  knowing  good  from  evil.  And 
the  righteous  look  not  forward  to  their 
promises,  nor  do  the  wicked  look  forward 
to  their  sentence  of  punishment,  until  the 
Judge  come  and  separate  those  whose  place 
is  at  His  right  hand  from  those  whose 
place  is  at  His  left.  And  be  thou  instructed 
by  that  which  is  written,  that  when  the 
Judge  shall  sit,  and  the  books  be  opened 
before  Him  and  the  good  and  evil  deeds  re- 
cited, then  they  that  have  wrought  good 
works  shall  receive  good  rewards  from  Him 
Who  is  good ;  and  they  that  have  done  evil 
deeds  shall  receive  evil  penalties  from  the 
just  Judge.  For  towards  the  good,  He 
changes  not  His  nature ;  and  He  proves 
Himself  just  because  He  justly  condemns 
many.  But  towards  the  evil  He  changes 
His  nature,  in  that  world  where  grace  is  lost 
in  justice ;  and  He  proves  Himself  just  to 
all.  And  grace  will  not  be  joined  with 
justice  towards  them.  Like  as  grace  avails 
not  (to  remedy)  detriment,  so  justice  (avails 
not  to  assist)  grace.  For  grace  is  far  from 
the  judge,  but  justice  urges  the  judge.  If 
grace  be  nigh  to  any  one,  let  him  turn  him- 
self towards  it,  and  not  deliver  himself  into 
the  hands  of  justice,  lest  it  condemn  him,  ex- 
acting for  his  shortcomings  the  penalty  at  his 
hands.  And  if  grace  be  far  from  any  one, 
justice  will  bring  him  to  the  trial,  and  by  it 
he  will  be  condemned,  and  go  away  to  the 
torment. 

§  21.  But  hear,  my  beloved,  this  proof 
that  retribution  shall  take  place  at  the  end. 
For  when  the  Shepherd  divides  His  flock  and 
sets  some  on  His  riirht  hand  and  some  on  His 


382 


APHRAHAT. 


left,'  until  He  shall  have  acknowledged  the 
service  of  the  good,  then  He  will  cause  them 
to  inherit  the  kingdom  ;  and  until  He  shall 
have  rebuked  the  evil  and  they  are  con- 
demned, then  He  will  send  them  to  the 
torment.  And  as  to  them  that  sent  mes- 
sengers after  the  King,  saying.  This  man 
shall  not  he  king  over  us,"^  when  He  shall  re- 
ceive the  kingdom  and  return,  then  His  ad- 
versaries shall  be  slain  before  Him.  And 
the  labourers  who  hastened  and  were  wearied 
in  the  vineyard,  shall  not  receive  the  re- 
ward till  the  labour  shall  cease.  And  the 
traders  who  received  the  money,  when  the 
Lord  of  the  money  shall  come,  then  shall 
He  exact  the  usury.  And  the  virgins  who, 
while  waiting  for  the  bridegroom,  slumbered 
and  slept  because  He  delayed  to  come, 
when  they  shall  hear  the  cry,  then  they 
shall  awake  and  trim  their  lamps  ;  and  they 
that  are  wise  shall  enter  in  ;  and  the  foolish 
shall  be  shut  out.  And  they  who  were  be- 
fore us  in  entering  the  faith,  without  t;s 
shall  not  he  made  perfect. ' 

§  22  From  all  these  things,  understand 
thou,  my  beloved,  as  it  has  been  made  cer- 
tain for  thee,  that  as  yet  no  one  has  received 
his  reward.  For  the  righteous  have  not  in- 
herited the  kingdom,  nor  have  the  wicked 
gone  into  torment.  The  Shepherd  has  not 
as  yet  divided  His  flock.  And  lo  !  the 
workmen  enter  into  the  vineyard,  and  as 
yet  have  not  received  the  reward.  And  lo  ! 
the  merchants  are  trading  with  the  money. 
And  as  yet  their  Lord  has  not  come  to  take 
the  account.  And  the  King  has  gone  to 
receive  the  Kingdom,  but  as  yet  He  has  not 
returned  the  second  time.  And  those  vir- 
gins that  are  waiting  the  bridegroom  are 
sleeping  up  to  the  present  time,  and  are 
awaiting  the  cry  when ,  they  will  awake. 
And  the  former  men  who  toiled  in  the  faith 
until  the  last  men  shall  come,  shall  iiot  be 
made  perfect. 

§  23.  But  they  who  are  babes  in  under- 
standing say  : — "  If  no  one  has  received  his 


'  Matt.  XXV.  32,^. 
2  Hebr.  xi.  40. 


'^  Luke  XX.  9,  ff. 


reward,  why  did  the  Apostle  say,  When  we 
shall  depart  from  the  hody,  we  shall  be  pre- 
setit  with  the  Lord  P  "  *  But  recollect,  my  be- 
loved, that  I  instructed  thee  concerning  this 
matter  in  ihe  Demotistration  concerning  Soli- 
taries,^ that  the  spirit  which  the  righteous 
receive,  according  to  its  heavenly  nature, 
goes  to  our  Lord  until  the  time  of  the  Re- 
surrection, when  it  shall  come  to  put  on  the 
body  in  which  it  dwelt.  And  at  every  time 
it  has  the  memory  of  this  in  the  presence  of 
God,  and  looks  eagerly  for  the  Resurrection 
of  that  body  in  which  it  dwelt,  as  the 
Prophet  Isaiah  said  about  the  Church  of  the 
Gentiles  : — Tliey  that  make  mention  of  thee 
shall  he  faithfid  and  stand  before  the  Lord, 
and  thou  shall  not  give  them  rest. "  But  as 
to  the  wicked,  they  have  none  to  make 
mention  of  them  before  the  Lord,  because 
the  Holy  Spirit  is  far  removed  from  them, 
because  they  are  animal,  and  are  buried 
after  the  manner  of  animals. 

§  24.  And  again,  (the  followers  of)  doc- 
trines, which  are  instruments  of  the  Evil  One, 
are  offended  by  the  word  which  our  Lord 
spake.  No  one  has  ascended  up  to  heaven  but 
ILe  Who  came  down  fro7n  heaven,  the  Son  of 
Man,  Who  was  in  heaven.''  And  they  say, 
"  Lo  !  our  Lord  testified  that  no  earthly 
body  has  ascended  to  heaven."  In  their 
ignorance  they  cannot  apprehend  the 
force  of  this.  For  when  our  Lord  in- 
structed Nicodemus,  he  did  not  apprehend 
the  force  of  the  saying.  Then  our  Lord 
said  to  him  : — ''No  one  has  ascended  into 
heaven,  so  as  to  come  down  and  relate  to  you 
whatsoever  is  there.  For  if  I  have  spoken 
unto  you  of  those  things  that  are  in  the  earth, 
and  ye  believe  not,  how  shall  ye  believe  if  I 
shall  speak  unto  you  of  those  things  which 
are  in  heaven?^  For  lo  !  no  other  witness 
besides  Me  has  come  down  from  thence,  to 
bear  witness  concerning  those  things  which 
are  in  heaven,  so  that   ye  should  believe. 


4  2  Cor.  V.  8.  5  See  Dcm.  VI.  14. 

«  Is.  Ixii.  6,  7.  This  quotation  differs  widely  from 

the  Peshitto,  as  well  as  from  the  Hebrew  and  the 
Septuagint. 

1  John  iii.  13.  *  John  iii.  IZ 


SELECT  DEMONSTRATIONS. 


383 


For  Elijah  went  up  thither,  but  he  came  not 
down  along  with  Me  to  bear  witness,  that 
the  testimony  of  two  might  be  sure." 

§  25.  But  as  for  thee,  my  beloved,  have 
no  doubt  as  to  the  Resurrection  of  the  dead. 
For  the  living-  mouth  (of  God)  testifies  : — 
/  cause  to  die  and  I  make  alive.  -^  And  both  of 
them  proceeded  out  of  one  mouth.  And  as 
we  are  sure  that  He  causes  to  die,  and  we 
see  it ;  so  also  it  is  sure  and  worthy  of  be- 
lief, that  He  makes  alive.  And  from  all 
that  I  have  explained  to  thee,  receive  and 
believe  that  in  the  day  of  the  Resurrection 
thy  body  shall  arise  in  its  entirety,  and 
thou  shalt  receive  from  our  Lord  the  re- 
ward of  thy  faith,  and  in  all  that  thou  hast 
believed,  thou  shalt  rejoice  and  be  made 
glad. 

Demonstration  X. — Of  Pastors. 

§  I.  Pastors  are  set  over  the  flock,  and 
^ive  the  sheep  the  food  of  life.  Whosoever  is 
watchful,  and  toils  in  behalf  of  his  sheep,  is 
:areful  for  his  flock,  and  is  the  disciple  of 
)ur  Good  Shepherd,  who  gave  Himself  in 
:)ehalf  of  His  sheep.  ^  And  whosoever  brings 
lot  back  his  flock  carefully,  is  likened  to 
he  hireling  who  has  no  care  for  the  sheep. 
3e  ye  like,  O  Pastors,  to  those  righteous 
J'astors  of  old.  Jacob  fed  the  sheep  of 
Laban,  and  guarded  them  and  toiled  and 
vas  watchful,  and  so  received  the  re- 
vard.  For  Jacob  said  to  Laban  : — Lo ! 
,iventy  years  am  I  with  thee.  Thy  sheep  and 
.  liy  flocks  I  have  not  robbed  and  the  males 
<  'f  thy  sheep  I  have  not  eaten,.  Tliat 
:  jJiich  was  broken  I  did  not  bring  unto 
Jiee,  but  thou  required  it  at  my  hands  I  In 
i  he  daytime  the  heat  devoured  me  and  the  cold 
I  y  night. '  Aly  sleep  departed  from  my  eyes. 
"  )bserve,  ye  Pastors,  that  Pastor,  how  he 
(  ared  for  his  flock.  He  used  to  watch  in 
1  le  night-time  to  guard  it  and  was  vigilant ; 
;  nd  he  used  to  toil  in  the  daytime  to  feed 
i  .     As  Jacob  was  a  pastor,  so  Joseph  was  a 


^  Deut.  xxxii.  39. 
'  Gen.  xxxi.  38, 40. 


'■*  John  X.  :i,  sq. 


pastor  and  his  brethren  were  pastors.  Moses 
was  a  pastor,  and  David  also  was  a  pastor. 
So  Amos  was  a  pastor.  These  all  were  pas- 
tors who  fed  the  sheep  and  led  them  well. 

§  2.  Now,  why,  my  beloved,  did  these 
pastors  first  feed  the  sheep,  and  were  then 
chosen  to  be  pastors  of  men  }  Clearly  that 
they  might  learn  how  a  pastor  cares  for  his 
sheep,  and  is  watchful  and  toils  in  behalf  of 
his  sheep.  And  when  they  had  learned  the 
manners  of  pastors,  they  were  chosen  for 
the  pastoral  office.  Jacob  fed  the  sheep  of 
Laban  and  toiled  and  was  vigilant  and  led 
them  well  ;  and  then  he  tended  and  guided 
well  his  sons,  and  taught  them  the  pattern 
of  pastoral  work.  And  Joseph  used  to  tend 
the  sheep  along  with  his  brethren  ;  and  in 
Egypt  he  became  guide  to  a  numerous 
people,  and  led  them  back,  as  a  good  pastor 
does  his  flock.  Moses  fed  the  sheep  of 
Jethro  his  father-in-law,  and  he  was  chosen 
from  (tending)  the  sheep  to  tend  his  people, 
and  as  a  good  pastor  he  guided  them. 
Moses  bore  his  staff  upon  his  shoulder,  and 
went  in  front  of  his  people  that  he  was  lead- 
ing, and  tended  them  for  forty  years  ;  and 
he  was  vigilant  and  toiled  on  behalf  of  his 
sheep,  a  diligent  and  good  pastor.  When 
his  Lord  wished  to  destroy  them  because  of 
their  sins,  in  that  they  worshipped  the  calf, 
INIoses  prayed  and  besought  of  his  Lord  and 
said  : — Either  pardon  the  people  for  their  sins, 
or  else  blot  me  out  from  Thy  book  that 
Thou  hast  written.^  That  is  a  most  diligent 
pastor,  who  delivered  over  himself  on  be- 
half of  his  sheep.  That  is  an  excellent 
leader,  who  gave  himself  in  behalf  of  his 
sheep.  And  that  is  a  merciful  father  who 
cherished  his  children  and  reared  them  up. 
Moses  the  great  and  wise  shepherd,  who 
knew  how  to  lead  back  the  flock,  taught 
Joshua  the  son  of  Nun,  a  man  full  of  the 
spirit,  who  (afterwards)  led  the  flock,  even 
all  the  host  of  Israel.  He  destroyed  kings 
and  subdued  the  land,  and  gave  them  the 
land  as  a  place  of  pasturage,  and  divided 
the  resting-places  and  the  sheepfolds  to  his 


*  Ex.  xxxii.  31,  32. 


384 


APHRAHAT. 


sheep.  Furthermore,  David  fed  his  father's 
sheep,  and  was  taken  from  the  sheep  to 
tend  his  people.  So  he  tended  them  in  the 
integrity  of  his  heart  and  by  the  skill  of  his  hands 
he  guided  them. '  And  when  David  numbered 
the  flock  of  his  sheep,  wrath  came  upon 
them,  and  they  began  to  be  destroyed. 
Then  David  delivered  himself  over  on  be- 
half of  his  sheep,  when  he  prayed,  saying  : — 
O  Lord  God,  I  have  sinned  in  that  I  have 
nu7nbered  Israel.  Let  Thy  hand  be  on  ??ie  and 
on  my  father's  house.  These  innocent  sheep, 
in  what  have  they  sinned  P  "^  So  also  all  the 
diligent  pastors  used  thus  to  give  them- 
selves on  behalf  of  their  sheep. 

§  3.  But  those  pastors  who  did  not  care  for 
the  sheep,  those  were  hirelings  who  used  to 
feed  themselves  alone.  On  this  account 
the  Prophet'  addresses  them,  saying  to 
them  : — O  ye  pastors  who  destroy  and  scatter 
the  sheep  of  my  pasture,  hear  the  word  of  the 
Lord.  Thus  saith  the  Lord:  Lo  I  I  will  visit 
My  sheep  as  the  pastor  visits  his  flock  in  the  day 
of  the  whirlwind,  and  I  will  require  My  sheep  at 
your  hands.  O  foolish  pastors,  with  the  wool 
of  the  sheep  do  ye  clothe  yourselves  and  the  flesh 
of  the  fallings  do  ye  eat,  and  the  sheep  ye  do  not 
feed.  That  zvhich  was  sick  ye  did  7iot  heal, 
and  that  which  was  broken  ye  did  not  bind  up. 
The  weak  ye  did  not  strengthen,  and  the  lost 
and  the  scattered  ye  did  not  gather  together. 
The  strong  ones  and  the  fallings  ye  did  not 
guard,  but  with  harshness  ye  subdued  them. 
The  good  pastures  ye  yourselves  graze  up07i,  and 
7vhat  remains  ye  trample  with  your  feet.  The 
pleasant  waters  do  ye  drink,  and  whatever  re- 
mains ye  defile  with  your  feet.  And  My  sheep 
have  eaten  the  trampled  (hei'bage)  which  your 
feet  have  trarnpled,  aud  they  have  drunk  the 
waters  which  your  feet  have  defiled.  These 
are  the  greedy  and  base  pastors  and  hire- 
lings, who  did  not  feed  the  sheep,  or  guide 
them  well,  or  deliver  them  from  the  wolves. 
But  when  the  Great  Pastor,  the  chief  of 
pastors,  shall  come.  He  will  call  and  visit 
His  sheep  and  \n\\\  take  knowledge  of  His 


'  Ps.  Ixxviii.  72.  2  2  Sam.  xxiv.  17. 

'^  Ezek.  xxxiv.  2-4,  9,  10-12,  18, 19. 


flock.  And  He  will  bring  forward  those 
pastors,  and  will  exact  an  account  from 
them,  and  will  condemn  'them  for  their 
deeds.  And  those  who  fed  the  sheep  well, 
them  the  Chief  of  Pastors  will  cause  to 
rejoice  and  to  inherit  life  and  rest.  O  stupid 
and  foolish  pastor,  to  whose  right  hand  and  to 
whose  right  eye  I  committed  my  sheep.  Because 
thou  didst  say  concerning  the  sheep,  let  that 
which  dieth,  die,  aud  let  that  which  perisheth 
perish,  and  whatever  is  left,  let  them  devour  the 
flesh  of  ojie  another ;  therefore,  behold  I  will 
make  blind  thy  right  eye  and  I  will  zvither  up 
thy  right  arm.  Tliy  eye  which  regarded  a 
bribe  shall  he  blinded,  and  thy  hand  which 
did  not  rule  in  righteousness  shall  waste 
away.*  And  as  for  yoii,  my  sheep,  the  sheep  of 
my  pasture,  ye  are  men  ;  but  I  am  the  Lordy  our 
God.^  Behold  henceforth  I  will  feed  you  in  a 
good  and  rich  pasture.^ 

§  4.  The  good  shepherd  giveth  himself  for  the 
sake  of  his  sheep.''  And  again  He  said  : — 
/  have  other  sheep  and  I  must  bring  them  also 
hither.  And  the  whole  flock  shall  be  one,  and  one 
shepherd,  and  My  Father  because  of  this 
loveth  Me  ;  that  I  give  Myself  for  the  sake  of  the 
sheep.*  And  again  He  said  ; — I  am  the  door 
of  the  sheep.  Every  one  that  entereth  by  Me 
shall  live  and  shall  go  in  and  go  out  and 
find  pasture.'^  O  ye  pastors,  be  ye  made  like 
unto  that  diligent  pastor,  the  chief  of  the 
whole  flock,  who  cared  so  greatly  for  his 
flock.  He  brought  nigh  those  that  were 
afar  off.  He  brought  back  the  wanderers. 
He  visited  the  sick.  He  strengthened  the 
weak.  He  bound  up  the  broken.  He 
guarded  the  fatlings.  He  gave  himself  up 
for  the  sake  of  the  sheep.  He  chose  and 
instructed  excellent  leaders,  and  committed 
the  sheep  into  their  hands,  and  gave  them 
authority  over  all  his  flock.  For  He  said  to 
Simon  Cephas  : — Feed  My  sheep  and  My 
lambs  and  My  ewes.^  So  Simon  fed  His 
sheep  ;  and  he  fulfilled  his  time  and  handed 
over  the  flock  to  you,  and  departed.      Do  ye 


■»  Zech.  xi.  9, 17. 
fi  Ezek.  xxxiv.  14. 
^  John  x.  16,  17. 
'  John  xxi.  15-17. 


5  Ezek.  xxxiv.  31. 
''  John  X.  II. 
» John  X.  g. 


SELECT  DEMONSTRATIONS. 


385 


also  feed  and  guide  them  well.  For  the 
pastor  who  cares  for  his  sheep  engages  in 
no  other  pursuit  along  with  that.  He  does 
not  make  a  vineyard,  nor  plant  gardens, 
nor  does  he  fall  into  the  troubles  of  this 
world.  Never  have  we  seen  a  pastor  who 
left  his  sheep  in  the  wilderness  and  became 
a  merchant,  or  one  who  left  his  flock  to 
wander  and  became  a  husbandman.  But 
if  he  deserts  his  flock  and  does  these  things 
he  thereby  hands  over  his  flock  to  the 
wolves. 

§  5.  And  remember,  my  beloved,  that  I 
wrote  to  thee  concerning  our  fathers  of  old 
that  they  first  learned  the  ways  of  tending 
sheep  and  in  that  received  trial  of  careful- 
ness, and  then  were  chosen  for  the  office  of 
guides,  that  they  might  learn  and  observe 
how  much  the  pastor  cares  for  his  flock,  and 
as  they  used  to  guide  the  sheep  carefully, 
so  also  might  be  perfected  in  this  office  of 
guidance.  Thus  Joseph  was  chosen  from 
the  sheep,  to  guide  the  Egyptians  in  the 
time  of  affliction.  And  Moses  was  chosen 
from  the  sheep,  to  guide  his  people  and  tend 
them.  And  David  was  taken  from  follow- 
ing the  sheep,  to  become  king  over  Israel. 
And  the  Lord  took  Amos  from  following  the 
sheep,  and  made  him  a  prophet  over  his 
people.  Elisha  likewise  was  taken  from 
behind  the  yoke,  to  become  a  prophet  in 
Israel.  Moses  did  not  return  to  his  sheep, 
nor  did  he  leave  his  flock  that  was  com- 
mitted to  him.  David  did  not  return  to  his 
father's  sheep,  but  guided  his  people  in  the 
integrity  of  his  heart. ■^  Amos  did  not  turn 
back  to  feed  his  sheep,  or  to  gather  (the  fruit 
of)  trees,  but  he  guided  them  and  performed 
his  office  of  prophecy.  Elisha  did  not  turn 
back  to  his  yoke,  but  served  Elijah  and  filled 
his  place.  And  he^  who  was  for  him  as  a 
sliepherd,  because  he  loved  fields  and  mer- 
chandise and  vineyards  and  oliveyards  and 
tillage,  did  not  wish  to  become  his  disciple  ; 
and  (therefore)  he  did  not  commit  the  flock 
into  his  hand. 

§  6.   I    beseech    you,   ye  pastors,   that  ye 


I 


1  Ps.  Ix^viii.  72. 

VOL.  XIII. — 25 


^  Sc.  Gehazi. 


set  not  over  the  flock,  leaders  who  are  foolish 
and  stupid,  covetous  also  and  lovers  of  pos- 
sessions. Every  one  who  feeds  the  flock 
shall  eat  of  their  milk.  ^  And  every  one  who 
guides  the  yoke  shall  be  ministered  to  from 
his  labour.  The  priests  have  a  right  to  par- 
take of  the  altar,  and  the  Levites  shall  re- 
ceive their  tithes.  Whoever  eats  of  the  milk, 
let  his  heart  be  upon  the  flock ;  and  let 
him  that  is  ministered  to  from  the  labour  of 
his  yoke,  take  heed  to  his  tillage.  And  let  the 
priests  who  partake  of  the  altar  serve  the 
altar  with  honour.  And  as  for  the  Levites 
who  receive  the  tithes,  they  have  no  portion 
in  Israel.  O  pastors,  disciples  of  our  great 
Pastor,  be  ye  not  like  hirelings ;  because 
the  hireling  cares  not  for  the  sheep.  Be  ye 
like  our  Sweet  Pastor,  Whose  life  was  not 
dearer  to  Him  than  His  sheep.  Rear  up  the 
youths  and  bring  up  the  maidens  ;  and  love 
the  lambs  and  let  them  be  reared  in  your 
bosoms  ;  that  when  ye  shall  come  to  the 
Chief  Pastor,  ye  may  offer  to  Him  all  your 
sheep  in  completeness,  and  so  He  may  give 
you  what  He  has  promised  :  fVhere  I  am, 
ye  also  shall  be.*  These  things,  brief  as  they 
are,  will  be  sufficient  for  the  good  pastors 
and  leaders. 

§  7.  Above,  my  beloved,  I  have  written  to 
remind  thee  of  the  character  that  becomes 
the  whole  flock.  And  in  this  discourse  I 
have  written  to  thee  about  the  pastors,  the 
guides  of  the  flock.  These  reminders  I  have 
written  to  thee,  beloved,  as  thou  didst  ask 
of  me  in  thy  dear  letter. 

§  8.  The  Steward  brought  me  into  the 
King's  treasury  and  showed  me  there  many 
precious  things  ;  and  when  I  saw  them  my 
mind  was  captivated  with  the  great  treasury. 
And  as  I  looked  upon  it,  it  dazzled  my  eyes, 
and  took  captive  my  thoughts,  and  caused 
my  reflections  to  wander  in  many  ways. 
Whosoever  receives  thereof,  is  himself  en- 
riched, and  enriches  (others).  It  lies  open 
and  unguarded  before  all  that  seek  it ;  and 
though  many  take  from  it  there  is  no  defi- 
ciency ;  and  when  they  give  of  that  which 


3  I  Cor.  ix.  7.  sq. 


*  John  xii.  26. 


386 


APHRAHAT. 


they  have  received,  their  own  portion  is 
greatly  multiplied.  They  that  receive  freely 
let  them  give  freely '  as  they  have  received. 
For  (this  treasure)  cannot  be  sold  for  a  price, 
because  there  is  nothing  equivalent  to  it. 
Moreover  the  treasure  fails  not ;  and  they 
that  receive  it  are  not  satiated.  They  drink, 
and  are  still  eager  ;  they  eat,  and  are  hun- 
gry. Whosoever  is  not  thirsty,  finds  not 
ought  to  drink ;  whoever  is  not  hungry, 
finds  nothing  to  eat.  The  hunger  for  it 
satisfies  many,  and  from  the  thirst  for  it 
flow  forth  water-springs.  For  the  man  who 
draws  nigh  to  the  fear  of  God  is  like  the 
man  who  in  his  thirst  draws  near  to  the 
water-spring  and  drinks  and  is  satisfied,  and 
the  fountain  is  not  a  whit  diminished.  And 
the  land  that  needs  to  drink  in  water, 
drinks  of  the  fountain,  but  its  waters  fail 
not.  And  when  the  land  drinks,  it  needs 
again  to  drink,  and  the  spring  is  not  les- 
sened by  its  flowing.  So  is  the  knowledge 
of  God.  Though  all  men  should  receive  of 
it,  yet  there  would  come  no  lack  in  it,  nor 
can  it  be  limited  by  the  sons  of  flesh.  He 
that  takes  from  it.  cannot  take  away  all  ; 
and  when  he  gives,  he  lacks  nothing.  When 
thou  takest  fire  with  a  candle  from  a 
flame,  though  thou  kindle  many  candles  at 
it,  yet  the  flame  does  not  diminish  when 
thou  takest  from  it,  nor  does  the  candle 
fail,  when  it  kindles  many.  One  man  can- 
not receive  all  the  King's  treasure,  nor  when 
a  thirsty  man  drinks  of  the  fountain,  do  its 
waters  fail.  When  a  man  stands  on  a  lofty 
mountain,  his  eye  does  not  (equally)  com- 
prehend the  near  and  the  distant ;  nor,  when 
he  stands  and  counts  the  stars  of  heaven, 
can  he  set  limits  to  the  hosts  of  the  heavens. 
So  when  he  draws  nigh  unto  the  fear  of 
God,  he  cannot  attain  to  the  whole  of  it ; 
and  when  he  receives  much  that  is  precious, 
it  does  not  seem  to  be  diminished  ;  and 
when  he  gives  of  that  which  he  has  re- 
ceived, it  is  not  exhausted,  nor  has  it  come 
to  an  end  for  him.  And  remember,  my  be- 
loved, what  I  wrote  to  thee,  in  the  first  dis- 

1  Matt.  X.  8. 


course,  about  faith,  that  whoever  has  freely 
received  ought  to  give  freely  as  he  has  re- 
ceived, as  our  Lord  said  : — Freely  ye  have  re- 
ceived, freely  give^  For  whosoever  keeps 
back  part  of  anything  he  has  received, '  even 
that  which  he  has  obtained  shall  be  taken 
away  from  him.  Therefore,  my  beloved, 
as  I  have  been  able  to  obtain  now  from  that 
treasure  that  fails  not,  I  have  sent  unto  thee 
from  it.  Yet  though  I  have  sent  it  to  thee, 
it  is  all  with  me.  For  the  treasure  fails  not, 
for  it  is  the  wisdom  of  God  ;  and  the  steward 
is  our  Lord  Jesus  Christ,  as  He  testified  when  \ 
He  said  : — All  things  have  been  committed  to 
Me  by  My  F^-ther.*  And  while  He  is  the 
steward  of  the  wisdom,  again,  as  the  Apos- 
tle said  : — Christ  is  the  power  of  God  and  His 
wisdom.  ^  This  wisdom  is  imparted  to  many, 
yet  nothing  is  lacking,  as  I  explained  to 
thee  above  ;  the  Prophets  received  of  the 
spirit  of  Christ,  yet  Christ  was  not  a  whit 
diminished. 

§  9.  Ten  treatises  have  I  written  unto 
thee,  my  beloved.  Whatsoever  thou  hast 
asked  of  me,  I  have  explained  to  thee  with- 
out (receiving)  ought  from  thee.  And  that 
which  thou  enquiredst  not  of  me,  I  have 
given  unto  thee.  I  have  asked  thy  name  and 
written  unto  thee.  I  have  asked  of  myself 
thy  question,  and  I  have  answered  thee  as  I 
was  able,  for  thy  persuasion.  Whatsoever  I 
have  written  unto  thee,  meditate  in  these 
things  at  every  time  ;  and  labour  to  read 
those  books  which  are  read  in  the  church  of 
God.  These  ten  little  books  that  I  have 
written  for  thee,  they  borrow  one  from  an- 
other, and  depend  one  upon  another. 
Separate  them  not  one  from  another.  From 
Olaph  to  Yud  I  have  written  for  thee,  each 
letter  after  its  fellow.  Read  thou  and  learn 
thou  and  the  brethren,  the  monks,  and  the 
faithful,  they  from  whom  mocking  is  far  re- 
moved ;  as  I  wrote  unto  thee  above.  And 
remember  that  which  I  pointed  out  to  thee, 
that  I  have  not  brought  these  matters  to  an 
end,  but  short  of  the  end.     Nor  are  these 


2  Matt.  X.  8. 
4  Matt.  xi.  27. 


3  Matt.  XXV.  29. 
5  I  Cor.  i.  24. 


SELECT  DEMONSTRATIONS. 


387 


things  sufficient ;  but  hear  thou  these  things 
from  me  without  wrangling,  and  enquire 
concerning  them  with  brethren  who  are  apt 
for  persuasion.  Whatsoever  thou  hearest 
that  assuredly  edifies,  receive ;  and  what- 
ever builds  up  strange  doctrines,  overthrow 
and  utterly  demolish.  For  wrangling  can- 
not edify.  But  I,  my  beloved,  as  a  stone- 
cutter have  brought  stones  for  the  building, 
and  let  W'ise  architects  carve  them  out  and 
lay  them  in  the  building ;  and  all  the 
labourers  that  toil  in  the  building  shall  receive 
reward  from  the  Lord  of  the  house. 


Demonstration  XVII. — Of  Christ   the    Son 
OF  God. 

§  I.  (This  is)  a  reply  against  the  Jews, 
who  blaspheme  the  people  gathered  from 
among  the  Gentiles  ;  for  they  say  thus,  "  Ye 
worship  and  serve  a  man  who  was  begotten, 
a  son  of  man  who  was  crucified,  and  ye 
call  a  son  of  men,  God.  And  though  God 
has  no  son,  ye  say  concerning  this  crucified 
Jesus,  that  He  is  the  Son  of  God. "  And  they 
bring  forward  as  an  argument,  that  God 
said: — "/  am  God  and  there  is  none  else 
beside  Me."  ^  And  again  he  said: — ''Thou 
shalt  not  worship  another  God. "  "  Therefore, 
(say  they),  ye  are  opposing  God  in  that  ye 
call  a  man,  God. 

§  2.  Concerning  these  things,  my  beloved, 
so  far  as  I,  in  my  insignificance,  can  com- 
prehend, I  will  instruct  thee  about  them, 
that  while  we  grant  to  them  that  He  is  man, 
and  (while)  we  at  the  same  time  honour 
Him  and  call  Him  God  and  Lord,  yet  it  is 
not  in  any  novel  fashion,  that  w^e  have  so 
called  Him,  nor  that  we  have  applied  to 
Him  a  novel  name,  which  they  themselves 
did  not  employ.  Yet  it  is  a  sure  thing  with 
us,  that  Jesus  our  Lord  is  God,  the  Son  of 
God,  and  the  King,  the  King's  Son,  Light  of 
light,  Creator  and  Counsellor,  and  Guide, 
and  the  Way,  and  Redeemer,  and  Shepherd, 
Gatherer,  and  the  Door,  and  the  Pearl,  and 
the   Lamp  ;  and  by  many  (such)  names  is 


^  Deut.  xx.xii.  39. 


^  Exod.  xx.xiv.  14. 


He  surnamed.  But  we  shall  leave  aside  all 
(the  rest)  of  them,  and  prove  concerning 
Him,  that  He  W^ho  came  from  God  is  the 
Son  of  God,  and  (is)  God. 

§  3.  For  the  venerated  name  of  Godhead 
has  been  applied  also  to  righteous  men,  and 
they  have  been  held  worthy  to  be  called  by 
it.  And  the  men  with  whom  God  was  well 
pleased,  them  He  called.  My  sons,  and  My 
friends.  When  He  chose  Moses  His  friend 
and  His  beloved  and  made  him  chief  and 
teacher  and  priest  unto  his  people  he  called 
him  God.  For  He  said  to  him  : — /  have 
made  thee  a  God  unto  Pharaoh.  ^  And  He  gave 
him  His  priest  for  a  prophet,  A7id  Aaro?i  thy 
brother  shall  speak  for  thee  unto  Pharaoh,  and 
thou  shalt  be  unto  him  as  a  God,  and  he  shall  be 
unto  thee  an  interpreter.*'  Thus  not  alone  to 
the  evil  Pharaoh  did  Pie  make  Moses  God, 
but  also  unto  Aaron,  the  holy  priest,  He 
made  Moses  God. 

§  4.  Again,  hear  concerning  the  title  Son 
of  God,  by  which  we  have  called  Him. 
They  say  that  "though  God  has  no  son,  ye 
make  that  crucified  Jesus,  the  firstborn  son 
of  God."  Yet  He  called  Israel  ''My  first- 
horn,''  when  He  sent  to  Pharaoh  through 
Moses  and  said  to  him,  Israel  is  Aly  first- 
born ;  I  have  said  unto  thee,  let  My  Son  go  to 
seive  Me,  and  if  thou  art  not  willing  to  let 
{hint)  go,  lo  !  I  will  slay  thy  son,  thy  firstborn.^ 
And  also  through  the  Prophet "  He  testified 
concerning  this,  and  reproved  them  and  said 
to  the  people.  Out  of  Egypt  have  I  called 
My  son.  As  I  called  them,  so  they  went  and 
worshipped  Baal  and  offered  incense  to  the 
graven  images.  And  Isaiah  said^  concern- 
ing them,  Children  have  I  reared  and  brought 
up,  and  they  have  rebelled  against  Me.  And 
again  it  is  written,  Ye  are  the  children  of  the 
LordyourGod.^  And  about  Solomon  He  said. 
He  shall  be  to  Me  a  son,  and  I  will  be  to  him  a 
Father. '  So  also  we  call  the  Christ,  the  Son 
of  God,  for  through  Him  we  have  gained  the 
knowledge  of  God ;  even  as  He  called  Israel 


3  Ex.  vi.  r 
^  Ex.  iv.  22, 23. 
'  Is.  i.  2. 
'  2  Sam.  viii.  14. 


■»  Ex.  vii.  I. 
^  Hos.  xi.  I,  2. 
^  Deut.  xiv.  I. 


388 


APHRAHAT. 


My  firstborn  son,  and  as  He  said  concerning 
Solomon,  He  shall  be  la  Me  a  son.  And  we 
call  Him  God,  even  as  He  surnamed  Moses 
by  His  own  Name.  And  also  David  said 
concerning  them  : — Ve  are  Gods  and  children 
of  the  Highest,  all  of  you  .^  And  when  they 
amended  not  themselves,  therefore  He  said 
concerning  them  : — As  men  shall  ye  die,  and 
as  one  of  the  p7-inces  shall  ye  faU? 

§  5.  For  the  name  of  Divinity  is  given  for 
the  highest  honour  in  the  world,  and  with 
whomsoever  God  is  well  pleased,  He  applies 
it  to  him.  But  however,  the  names  of  God 
are  many  and  are  venerable,  as  He  delivered 
His  names  to  Moses,  saying  to  him  : — I  am 
the  God  of  yozir  fathers,  the  God  of  Abraham 
and  the  God  of  Isaac  and  the  God  of  facob. 
This  is  My  Naine  for  ever,  and  this  is  My  memo- 
rial unto  generations.^  And  He  called  His 
name  Ahiyah  ashar  Ahiyah,  El  Shaddai  and 
Adojiai  Sabaoth.'^  By  these  names  is  God 
called.  The  great  and  honourable  name  of 
Godhead  He  withheld  not  from  His  righteous 
ones  ;  even  as,  though  He  is  the  great  King, 
without  grudging  He  applied  the  great  and 
honourable  name  of  Kingship  to  men  who 
are  His  creatures. 

§  6.  For  by  the  mouth  of  His  prophet  God 
called  the  heathen  King  Nebuchadnezzar, 
King  of  Kings.  For  Jeremiah  said  : — 
Every  people  and  kingdom  that  shall  not  put  his 
neck  into  the  yoke  of  Nebuchadnezzar,  King  of 
Kings,  My  servant,  with  famine  and  with  sword 
and  with  pestilence  will  I  visit  that  people.^ 
Though  He  is  the  great  King,  He  grudges 
not  the  name  of  Kingship  to  men.  And  (so), 
though  He  is  the  great  God,  yet  He  grudged 
not  the  name  of  Godhead  to  the  sons  of 
flesh.  And  though  all  fatherhood  is  His,  He 
has  called  men  also  fathers.  For  He  said 
to  the  congregation  : — Instead  of  thy  father  s , 
shall  be  thy  children.  *  And  though  authority 
is  His,  He  has  given  men  authority  one  over 


'  Ps.  Ixxxii.  6.  2  Ih.  7.  3  Exod.  iii.  6, 13. 

''  Gen.  xvii.  i ;  Exod.  iii.  iJ. ;  Jer.  xxxii.  18.  The  He- 
brew has  "Jehovah  Sabaoth. 

5  Jer.  xxvii.  8.  The  Hebrew  has  "  King  of  Babylon," 
and  so  the  Peshitto.  But  Nebuchadnezzar  is  ad- 
dressed as  "  King  of  Kings,"  Daniel  ii.  37. 

«  Ps.  xlv.  17. 


another.  And  while  worship  is  His  unto 
honour,  He  has  yet  allowed  it  in  the  world, 
that  one  man  should  honour  another.  For 
even  though  a  man  should  do  worship'  be- 
fore the  wicked  and  the  heathen  cindthem  that 
refuse  grace,  yet  is  he  not  censured  by  God. 
And  concerning  worship  He  commanded 
His  people,  Thou  shall  not  ivorship  the  sun  or 
the  moon  or  all  the  hosts  of  heaven ;  and  also 
ye  shall  not  desire  to  worship  any  creature  that 
is  upon  the  earth.^  Behold  the  grace  and  the 
love  of  our  good  Maker,  that  He  did  not 
grudge  to  men  the  name  of  Godhead  and 
the  name  of  worship,  and  the  name  of  King- 
ship, and  the  name  of  authority  ;  because 
He  is  the  Father  of  the  created  things  that 
are  over  the  face  of  the  world,  and  He  has 
honoured  and  exalted  and  glorified  men 
above  all  creatures.  For  with  His  holy  hands 
He  fashioned  them  ;  and  of  His  Spirit  He 
breathed  into  them,  and  a  dwelling-place  did 
He  become  unto  them  from  of  old. "  In  them 
doth  He  abide  and  amongst  them  doth  He 
walk.  For  He  said  through  the  prophet,  / 
will  divell  in  them, and  walk  in  them. '  Further- 
more also  the  Prophet  Jeremiah  said  : — Fe 
are  the  temple  of  the  Lord,  if  ye  make  fair  your 
ways  and  your  deeds.'''  And  of  old  David  said: 
— Thou,  Lord,  hast  been  a  divelling-place  unto  us 
for  generations  ;  before  the  mountains  were  con- 
ceived and  before  the  earth  travailed,  and  before 
the  world  was  framed ;  from  age  to  age  Thou 
art  God. " 

§7.  How  dost  thou  understand  this  .''  For 
one  prophet  says  : — Lord,  Thou  hast  been  our 
dwelling-place.  And  another  said  : — /  will 
dwell  in  them  and  walk  in  them.  First,  He 
became  to  us  a  dwelling-place,  and  after- 
wards He  dwelt  and  walked  in  us.  For  the 
wise  both  things  are  true  and  simple.  For 
David  says  : — TJiou,  Lord,  Jiast  been  our 
dwelling-place  for  genei-ations,  before  the  moun- 
tains were  conceived  and  before  the  earth 
travailed,  and  before  the  '  world  was  framed. 
And  thou  knowest,  my  beloved,  that  all  cre- 


'  I.e.,  homage,  outward  reverence. 

8  Deut.  iv.  17.  9  Gen.  ii.  7  ;   Pa  xc.  i. 

'  Lev.  xxvi.  12.  Jer.  vii.  4,  5. 

3  Ps.  xc.  1, 2. 


SELECT  DEMONSTRATIONS. 


389 


ated  thing's  that  are  above  and  that  are  be- 
neath were  created  first,  and  after  them  all, 
man.  For  when  God  determined  to  create 
the  world  with  all  its  goodly  things,  first 
He  conceived  and  fashioned  man  in  His 
mind  ;  and  after  that  Adam  was  conceived 
in  His  thought,  then  He  conceived  the  cre- 
ated things  ;  as  he  said  : — Before  the  moun- 
tains were  conceived  and  the  earth  travailed  ; 
because  man  is  older  and  more  ancient  in 
conception  than  the  creatures,  but  in  birth 
the  creatures  are  older  and  more  ancient 
than  Adam.  Adam  was  conceived  and 
dwelt  in  the  thought  of  God  ;  and  while  in 
conception  he  (man)  was  held  in  His  (God's) 
mind.  He  (God)  by  the  word  of  His  mouth 
created  all  the  creatures.  And  when  He 
had  finished  and  adorned  the  world,  when 
nothing  was  lacking  in  it,  then  He  brought 
forth  Adam  from  His  thoughts,  and  fash- 
ioned man  by  His  hands  ;  and  Adam  saw 
the  world  completed.  And  He  (God)  gave 
him  authority  over  all  that  He  had  made, 
just  as  a  man  who  has  a  son  and  desires  to 
make  for  him  a  marriage  feast,  betroths  to 
him  a  wife  and  builds  for  him  a  house,  and 
prepares  and  adorns  all  that  is  needed  for 
his  son  ;  then  he  makes  the  marriage  feast 
and  gives  his  son  authority  over  his  house. 
So  after  the  conception  of  Adam,  He  brought 
him  forth  and  gave  him  authority  over  all 
his  creation.  Concerning  this  the  Prophet 
said  : — Thou,  Lord,  hast  been  our  habitation 
for  generations,  before  the  mountains  were  con- 
ceived, and  before  the  earth  travailed,  and  be- 
fore the  world  was  framed.  From  age  unto 
age  TJiou  art  the  Lord.  That  no  one  should 
suppose  that  there  is  another  God,  either 
before  or  afterwards,  he  said  : — Froju  age 
and  unto  age,  just  as  Isaiah  said  : — /  am 
the  first  and  /  am  the  last. '  And  after  that 
God  brought  forth  Adam  from  within  His 
thought,  He  fashioned  him,  and  breathed 
into  him  of  His  Spirit,  and  gave  him  the 
knowledge  of  discernment,  that  he  might 
discern  good  from  evil,  and  might  know 
that  God  made  him.     And  inasmuch  as  man 


1  Is.  xliv.  6  ;  xlviii.  12. 


knew  his  Maker,  God  was  formed  and  con- 
ceived within  his  thought,  and  he  became  a 
temple  for  God  his  Maker,  as  it  is  written, 
Ye  are  the  temple  of  God.  And  (so)  He 
Himself  said  : — /  will  dwell  iji  them  and  walk 
in  them.  But  as  for  the  sons  of  Adam,  who 
do  not  recognise  their  Maker,  He  is  not 
formed  within  them,  and  does  not  dwell  in 
them,  and  is  not  conceived  in  their  thought ; 
but  they  are  accounted  before  Him  as  the 
beasts,  and  as  the  rest  of  the  creatures. 

§  8.  Now  by  these  things  the  stubborn 
will  be  convinced,  that  it  is  nothing  strange 
that  we  call  Christ  the  Son  of  God.  For  be- 
hold. He  (God)  conceived  all  men  and 
brought  them  forth  from  His  thoughts.  And 
they  will  be  forced  to  own  that  the  name  of 
Godhead  also  belongs  to  Him  (Christ),  for 
He  (God)  associated  the  righteous  also  in 
the  name  of  God.  And  as  to  this,  that  we 
worship  Jesus  through  Whom  we  have 
known  God,  let  them  be  ashamed,  inasmuch 
as  they  fall  down  and  worship  and  honour 
even  the  heathen  of  the  unclean  Gentiles,  if 
they  possess  authority  ;  and  (for  this)  there 
is  no  blame.  And  this  honour  of  worship 
God  has  given  to  the  sons  of  Adam,  that  by 
it  they  might  honour  one  another — especi- 
ally those  who  excel  and  are  worthy  of 
honour  amongst  them.  For  if  they  wor- 
ship, and  honour  with  the  name  of  worship, 
the  heathen — those  who  in  their  heathen 
wickedness  deny  even  the  name  of  God — 
and  yet  do  not  worship  them  as  their  maker, 
as  though  they  worshipped  them  alone,  and 
so  do  not  sin  ;  how  much  more  does  it  be- 
come us  to  worship  and  honour  Jesus,  Who 
converted  our  stubborn  minds  from  all  wor- 
ship of  vain  error,  and  taught  us  to  worship 
and  serve  and  minister  to  the  one  God,  our 
Father  and  our  Maker.  And  (taught  us)  to 
know  that  the  kings  of  the  world  call  them- 
selves Gods  by  the  name  of  the  great  God, 
and  are  infidels  and  force  men  to  infidelity, 
and  men  fall  down  and  worship  before  them 
and  serve  and  honour  them,  like  carven  im- 
ages and  idols,  yet  the  law  never  censured 
these,  and  there  is  no  sin.  As  Daniel  also 
used    to    do    worship   to    Nebuchadnezzar, 


390 


APHRAHAT. 


King  of  Babylon,  the  infidel  and  compeller 
to  infidelity,  and  was  not  censured.  Joseph 
also  gave  worship  to  Pharaoh,  and  it  is  not 
written  that  it  was  a  sin  for  him.  But  as 
for  us,  we  are  certain  that  Jesus  is  God,  the 
Son  of  God,  and  through  Him  we  know  His 
Father,  and  (have)  all  of  us  (turned  away) 
from  all  other  worship.  Therefore  it  is  im- 
possible for  us  to  repay  Him  Who  bore  these 
things  for  us.  But  by  worship  let  us  pay 
Him  honour  in  return  for  His  affliction  that 
was  on  our  behalf. 

§  9.  Furthermore,  we  must  prove  that 
this  Jesus  was  beforehand  promised  from 
ancient  times  in  the  Prophets,  and  was 
called  the  Son  of  God.  David  said  : — Thou 
art  My  Son ;  to-day  have  I  begotten  Thee} 
Again  he  said  : — In  the  glories  of  holiness, 
from  the  womb,f7-07n  of  old,  have  I  begotten  thee, 
a  child."^  And  Isaiah  said  : — U7ito  us  a  child 
is  born,  unto  us  a  Son  is  given,  and  His  gov- 
ernment was  upon  His  shoulder,  and  His  Name 
shall  be  called  Wonderful,  and  Counsellor,  a?id 
mighty  God  of  the  ages,  a?id  Prince  of  peace. 
And  to  the  increase  of  His  gover7iment  a?id  to 
His  peace  there  is  no  end.^  Therefore  tell 
me,  O  wise  doctor  of  Israel,  who  is  He  that 
was  born  and  whose  name  was  called  Child 
and  Son  and  Wonderful  and  Counsellor ,  the 
mighty  God  of  the  ages,  and  Prince  of  peace, 
to  the  increase  o/"  whose  government  and  to 
whose  peace  (he  said),  there  is  no  end  ?  For 
if  we  call  Christ  the  Son  of  God,  David 
taught  us  (this)  ;  and  that  we  call  Him  God, 
this  we  learned  from  Isaiah.  And  His  gov- 
ernment was  laid  upon  His  shotdder  ;  for  He 
bare  His  cross,  and  went  out  from  Jerusa- 
lem. And  that  He  was  horn  as  a  child, 
Isaiah  again  said  : — Lo,  the  virgin  shall 
conceive  and  bear;  and  His  name  shall 
be  called  Immanuel,  which  is,  our  God  with 
us} 

§  10.  And  if  thou  shouldest  say  that  Christ 
has  not  yet  come,  I  will  grant  this  also  to 
thy  contentiousness.  For  it  is  written  that 
when  He  shall  come,  the  Gentiles  shall  ex- 


pect Him}  Lo  !  I,  one  of  the  Gentiles,  have 
heard  that  Christ  is  to  come.  And  when  as 
yet  He  hadnotcome,  I  beforehand  have  be- 
lieved on  Him  ;  and  through  Him  I  wor- 
ship the  God  of  Israel.  When  He  comes, 
will  He  then  blame  me  because  before  His 
coming  I  beforehand  believed  on  Him } 
But,  thou  fool,  the  prophets  suffer  thee  not 
to  say  that  Christ  has  not  yet  come;  for 
Daniel  confutes  thee,"  saying  : — After  sixty- 
two  weeks  shall  Messiah  come  and  shall  be 
slain.  Aiid  in  His  coming  shall  the  Holy 
City  be  laid  waste,  and  her  end  shall  be  with  a 
flood.  And  until  the  accomplishment  of  the 
things  that  are  determined,  shall  she  continue  in 
desolation.  Thou  expectest  and  hopest  that, 
at  the  coming  of  Christ,  Israel  shall  be 
gathered  together  from  all  regions,  and 
Jerusalem  shall  be  built  up  and  inhabited. 
But  Daniel  testifies  that,  when  Christ  comes 
and  is  slain,  Jerusalem  shall  be  destroyed, 
and  shall  continue  in  desolation  until  the 
accomplishment  of  the  things  which  are  de- 
termined, forever.  And  concerning  the  suf- 
fering of  Christ,  David  said  : — They  pierced 
my  hands  and  my  feet,  and  all  my  bones 
cried  out.  They  gazed  and  looked  upon  me, 
and  divided  my  garnients  amongst  than,  and 
tipon  my  vesture  did  they  cast  the  lot} 
And  Isaiah  said  : — Lo  !  My  servant  shall  be 
known  and  shall  be  revealed  and  shall  be 
lifted  up,  so  that  7na7iy  shall  be  asto7iished 
at  Him.  As  for  this  7na7i,  His  visage  shall  be 
7nar7-ed  77iore  tha7i  that  of  7na7i,  and  His  aspect 
7nore  tha7i  that  of  the  so7is  of  nie7i}  And 
he  said  : — He  will  purify  ma7iy  7iatio7is,  a7id 
kings  shall  be  amazed  at  Him.  ^  And  he  said 
in  that  passage  : — He  came  up  as  a  Utile 
child  before  Hi/7i,  a7id  as  a  7-oot  fro77i  the  dry 
ground.^  And  in  the  end  of  the  passage  he 
said  : — He  shall  be  slain  for  our  sins  ;  He  shall 
be  hu77iiliated for  our  iniquity  ;  the  chastise77ient 
of  our  peace  is  upon  Hi7n,  and  by  His  bruises 
shall  we  be  healed."^  By  what  wounds  were 
men  healed.?     David  was  not  slain  ;  for  he 


'  Ps.  ii.  7. 

*  Is.  ix.  6,  7, 


'  Ps.  ex.  3  (Pesh.). 
■•  Is.  vii.  14  ;  Matt.  i.  23. 


5  Gen.  xlix.   10.     So  in   Peshitto ;   and  similarly  in 
Septuagint. 

*  Dan.  ix.  26,  27.  "^  Ps.  xxii.  17-19. 

8  Is  Hi.  13,  14.  9  Is.  lii.  15. 

Us.  liii.i.  2  Is.  liii.  5. 


SELECT  DEMONSTRATIONS. 


391 


died  in  a  good  old  age,  and  was  buried  in 
Bethlehem.  And  if  they  should  say  that  it 
is  spoken  of  Saul,  for  Saul  was  killed  in  the 
mountains  of  Gilboa  in  the  battle  with  the 
Philistines,  and  if  they  should  say  that  they 
pierced  his  hands  and  his  feet,  when  they 
fastened  up  his  body  on  the  wall  of  Beth- 
shan  ;  yet  it  does  not  fitly  apply  to  Saul. 
When  the  limbs  of  Saul  were  pierced,  his 
bones  were  not  conscious  of  suffering,  be- 
cause he  was  dead.  It  was  after  Saul  died, 
that  they  hanged  his  body  and  those  of  his 
sons  on  the  wall  of  Bethshan.  But  when 
David  said,  They  pierced  my  hands  and  my 
feet,  and  all  my  hones  cried  out,  he  said  in 
the  next  verse  : — 0  God,  abide  for  my  help, 
and  deliver  my  soul  from  the  sword.  ^  Now 
Christ  was  delivered  from  the  sword,  and 
ascended  from  out  of  Sheol,  and  revived  and 
rose  the  third  day,  and  so  God  abode  for 
His  help.  But  Saul  called  upon  the  Lord 
and  He  did  not  answer  him  ;  and  he  asked 
through  the  Prophets,  but  no  answer  was 
given  to  him.  And  he  disguised  himself 
and  inquired  by  soothsayers,  and  learned 
from  thence.  He  was  worsted  before 
the  Philistines,  and  he  slew  himself  with 
his  own  sword,  when  he  saw  that  the 
battle  had  overcome  him.  Moreover  in 
this  passage  David  said  : — I  will  declare  Thy 
name  unto  my  drethren,  and  in  the  midst  of  the 
congregation  will  I  glorify  Thee."^  How  can 
these  things  apply  to  Saul  .-^  And  again 
David  said  : — Thou  didst  not  give  TJty  holy 
one  to  see  corruption.^  But  all  these  things 
fitly  apply  to  Christ.  When  He  came  to 
them,  they  did  not  receive  Him  ;  but 
wickedly  judged  Him  by  false  witness. 
And  He  was  hung  upon  the  tree  by  His 
hands,  and  they  pierced  His  hands  and  His 
feet  with  the  nails  which  they  fastened  in 
him  ;  and  all  His  bones  cried  out.  And  on 
that  day  a  great  prodigy  happened,  namely, 
that  the  light  became  dark  in  the  middle  of 
the  day,  as  Zechariah  prophesied,  saying  : — 
The  da\  shall  be  known   unto  the   Lord.     It 


'  Ps.  xxii.  17,  18. 
'"  Ps.  xvi.  10. 


**  Ps.  xxii.  23. 


shall  not  be  daytime,  and  it  shall  not  be  night; 
and  at  the  evening  time  there  shall  be  light.'' 
Now  what  is  the  day  that  was  distinguished 
by  the  prodigy,  that  it  was  neither  day- 
time nor  night,  and  that  at  the  evening 
time  there  was  light.''  Evidently  the  day 
on  which  they  crucified  Him,  for  in  the 
midst  of  that  day  there  came  darkness,  and 
at  the  eveningtime  there  was  light.  And 
again  he  said  : — That  day  there  shall  be  cold 
and  frost.^ — As  thou  knowest,  on  that  day 
on  which  they  crucified  Him,  it  was  cold, 
and  they  had  made  them  a  fire  to  warm 
themselves  when  Simon  came  and  stood 
with  them.  And  again  he  said  : — The 
spear  shall  arise  against  the  shepherd,  and 
against  the  man.  My  friend;^  and  it  shall 
smite  the  shepherd,  and  the  sheep  of  his  flock 
shall  be  scattered ;  and  I  will  turn  back  My 
hand  upon  the  pastor.''  And  furthermore 
David  said  concerning  His  Passion  : — For 
My  meat  they  gave  gall,  and  for  My  thirst  did 
they  give  Me  vinegar  to  drink.^ — Again  he 
said  in  that  passage  : — TJiey  have  persecuted 
Him  Whom  Thou  hast  smitten  ;  and  have  added 
to  the  affliction  of  Him  that  was  slain.  For 
they  added  many  (afflictions)  to  Him,  much 
that  was  not  written  concerning  Him,  curs- 
ings and  revilings,  such  as  the  Scripture 
could  not  reveal,  for  their  revilings  were 
hateful.  But,  however,  the  Lord  was  pleased 
to  humiliate  Him  and  afflict  Hiin.^  And  He 
was  slain  for  our  iniquity,^  and  was  humiliated 
for  our  sins,  and  was  made  sin  in  His  own 
person.^ 

§  II.  We  worship  those  mercies,  and  bow 
the  knee  before  the  Majesty  of  His  Father, 
Who  converted  our  worship  to  Him.  We  call 
Him  God,  just  as  Moses  (was  called  God); 
and  Firstborn,  and  Son,  just  as  Israel  (was 
called);  and  Jesus  (Joshua),  just  as  Joshua 


*  Zech.  xiv.  7. 

*  Zech.  xiv.  6.     So  in  Peshitto  ;  also  in  Septuagint. 
Cp.  margin  of  Revised  Version. 

•^Tliis  is  so  read  in  one  Syriac  MS.  ;  for  "  the  sheep, 
mv  friends,"  wliich  the  other  gives. 
"I  "Zech.  xiii.  7  ;  S.  Matt.  xxvi.  31  ;  S.  Mark,  xiv.  27. 
8  Ps.  Ixix.  22,  27.  *  Is.  liii.  10. 

1  //).  liii.  5. 
'■*  2  Cor.  v.  21. 


392 


APHRAHAT. 


the  son  of  Nun  was  so  called  ;  and  Priest, 
like  Aaron,  and  King,  like  David  ;  and  great 
Prophet,  like  all  the  Prophets  ;  and  Shep- 
herd, like  the  shepherds  who  tended  and 
guided  Israel.  And  so  did  He  call  children, 
as  He  said: — Strange  children  shall  hearken 
unto  Me.^  And  He  has  made  us  brothers 
unto  Himself,  He  said  : — I  will  declare  Thy 
name  unto  My  hrethreri.'^  And  we  have  be- 
come friends  unto  Him,  as  Pie  said  to  His 
disciples  : — /  have  called  you  friends,^  even 
as  His  Father  called  Abraham  il^yrz'ewc/." 
And  He  said  unto  us  : — /  arn  the  good 
Shepherd,  the  Door,  the  Way,  the  Vine,  the 
Sower,  the  Bridegroom,  the  Pearl,  the  Lamp,  the 
Light,  the  King,  God,  Saviour,  and  Redeemer. 
And  by  many  names  is  He  surnamed. 

§  12.  This  brief  argument  have  I  written 
unto  thee,  my  beloved,  that  thou  may  est 
make  defence  against  the  Jews,  concerning 
this  that  they  say,  that  God  has  no  son,  and 
concerning  this  that  we  call  Him  God,  the 
Son  of  God,  King,  and  Firstborn  of  all 
creatures.  ^ 


Demonstration  XXL — Of  Persecution. 

§  I.  I  have  heard  a  reproach,  which  has 
greatly  vexed  me.  The  unclean  (the  hea- 
then) say,  that  this  people,  which  is  gath- 
ered together  out  of  all  nations,  has  no 
God.  And  thus  say  the  impious: — "If 
they  have  a  God,  why  does  He  not  avenge 
His  people.?  "  And  darkness  more  exceed- 
ingly has  thickened  upon  me,  because  the 
Jews  also  reproach  us,  and  magnify  them- 
selves over  the  children  of  our  people.  It 
happened  one  day,  that  a  man,  who  is  called 
wise  amongst  the  Jews,  questioned  me,  say- 
ing : — Jesus,  Who  is  called  your  Teacher, 
wrote  for  you,  that  L/  there  shall  be  in  you 
faith,  like  one  grain  of  mustard,  ye  shall  say  to 
this  mountain,  Remove,  and  it  shall  remove  frofn 
before  you;  and  (ye  shall  say)  even,  Be  lifted 


'  Ps.  xxiii.45. 
^ John  XV.  15. 
'Col.i.  15. 


*  Ps.  xxii.  23. 
4  Is.  xli.  8. 


///  and  fall  into  the  sea,  and  it  shall  obey  you." 
So  apparently  there  is  in  all  your  people  not 
one  wise  man,  whose  prayer  is  heard,  and 
who  asks  of  God  that  your  persecutors 
should  cease  from  you.  For  clearly  it  is 
written  for  you  in  that  passage,  There  is 
nothing  which  ye  shall  not  be  able  to  do. 

§  2,  And  when  I  saw  that  he  was  blas- 
pheming and  speaking  much  against  the 
Way  (the  Christian  religion),  my  mind  was 
disturbed,  and  I  understood  that  he  would 
not  admit  the  interpretation  of  the  words 
that  he  quoted  to  me.  Then  I  also  ques- 
tioned him  on  sayings  from  the  Law  and 
from  the  Prophets,  and  said  to  him  : — Do  ye 
trust  that  even  when  ye  are  dispersed  God 
is  with  you.?  And  he  professed  to  me, 
"God  is  with  us,  because  that  God  said 
unto  Israel  : — Eve7i  in  the  lands  of  their  enemies, 
L  yet  did  not  forsake  them,  nor  did  L  make 
void  My  covenant  7vith  them.''''  In  answer  I 
said  to  him: — "Right  good  is  this  that  I 
have  heard  from  thee,  that  God  is  with  you. 
Against  thy  words  will  I  also  speak  unto 
thee.  For  I  said  the  Prophet  said  unto 
Israel,  as  from  the  mouth  of  God  : — If  thou 
shall  pass  through  the  sea,  I  will  be  with  thee, 
and  the  rivers  shall  not  overflow  thee ;  and  if 
thou  shall  walk  upon  fire,  thou  shall  not  be 
burned,  and  the  flame  shall  not  scorch  thee  ;  be- 
cause the  Lord  thy  God  is  with  thee.''  Thus 
there  is  not  one  righteous  and  good  and 
wise  man  out  of  all  your  people,  who  could 
pass  through  the  sea  and  live  and  not  be 
drowned  ;  or  (through)  the  river  without  its 
overflowing  him  ;  or  who  could  walk  over 
fire  and  see  whether  he  would  not  be 
scorched  and  whether  the  flame  would  not 
burn  him.  And  if  thou  shalt  bring  to  me 
an  explanation,  I  will  not  be  persuaded  by 
thee,  just  as  thou  also  dost  not  accept  from 
me  the  interpretation  of  the  words  as  to 
which  thou  hast  questioned  me."' 

§  3.  Furthermore  I  questioned  him  about 
another  saying  that  is  written  in  Ezekiel  ; 
namely,  that  he  said  to  Jerusalem  : — Sodom 


*  Matt.  xvii.  19  ;  xxi.  22. 
'  Lev.  xxvi.44. 


*Is.  xliii.  2,  3. 


SELECT  DEMONSTRATIONS. 


393 


and  her  daughters  shall  be  built  up  as  of  old, 
and  thou  and  thy  daughters  shall  become  as  of 
old.^  So  he  explained  this  saying  to  me,  and 
began  to  make  a  defence,  and  said  to  me, 
"As  to  this  that  God  said  to  Jerusalem  by 
the  Prophet,  Sodot?i  and  her  daughters  shall 
be  built  up  as  of  old,  and  thou  and  thy  daughters 
shall  become  as  of  old ;  this  is  the  force  of  the 
passage,  that  Sodom  and  her  daughters  shall 
be  in  their  place  as  of  old,  and  shall  be 
made  subject  to  Israel ;  and  Jerusalem  and 
lier  daughters  shall  be  in  the  splendour  of 
royalty  as  of  old."  When  I  heard  this  de- 
fence from  him,  it  was  very  contemptible 
in  my  eyes,  and  I  said  to  him  : — "Inasmuch 
as  the  words  of  the  Prophet  were  said  in 
wrath,  is  the  whole  passage  wrathful,  or  is 
part  of  it  wrathful  and  part  of  it  gracious  ?  " 
He  answered  : — "  A  wrathful  passage  is  al- 
together wrath,  and  there  is  no  peace  in  it." 
And  I  said  to  him: — "Since  thou  hast  in- 
structed me  that  there  is  no  peace  in  that 
wrathful  passage,  hear  without  contention 
and  blaspheme  not,  and  I  will  instruct  thee 
about  this  saying.  For  from  the  top  to  the 
bottom  the  whole  passage  is  aaid  in  wrath. 
For  he  said  to  Jerusalem  : — As  I  live,  saith 
the  Lord  God,  Sodom  and  her  daughters  did  not 
do  at  all  as  thou  and  thy  daughters  have  done? 
And  he  said  to  her  (Jerusalem)  : — Be  abashed 
and  accept  thy  shame,  that  thou  hast  overcome 
thy  sisters  in  thy  sins,  and  they  are  justified 
rather  thati  thou.^  Since  he  says  that  Sodom 
and  her  daughters  were  justified  rather  than 
Jerusalem  and  her  daughters,  and  that 
Jerusalem  overcame  Sodom  in  her  sins,  it  is 
right  that  when  Israel  shall  be  gathered  to- 
gether, its  seat  should  be  in  Sodom  and 
Gomorrha.  For  their  vine  is  of  the  vine  of 
Sodom,  and  of  the  planting  of  Gomorrha. 
Their  grapes  are  bitter  and  their  clusters  gall 
unto  them.''  And  Isaiah  also  calls  them 
rulers  of  Sodom,  and  people  of  GomorrhaJ" 
For  if  Israel  is  gathered  together,  in  Sodom 
and  Gomorrha  ought  they  to  dwell  with  the 
rulers    of  Sodom    and   with   the   people    of 


'  Ezek.  xvi.  55. 
^  Ezek.  xvi.  52. 
^  Is.  i.  10. 


2  Ezek.  xvi.  48. 
^Deut.  xxxii.  32. 


Gomorrha ;  and  on  the  vine  of  Sodom  and 
planting  of  Gomorrha  to  eat  bitter  grapes 
and  gather  clusters  of  gall ;  and  to  eat  the 
eggs  of  the  basilisk  and  to  clothe  themselves 
with  spiders'  webs,*  to  be  used  with  wild 
grapes  of  the  vineyard,''  and  to  be  turned  into 
reprobate  silver.^  And  Sodom  and  her 
daughters,  who  were  justified  rather  than 
Jerusalem,  shall  be  built  up  as  of  old.  And 
Jerusalem,  that  surpassed  Sodom  in  her  sins, 
shall  continue  in  her  sins,  and  shall  remain 
in  desolation  until  the  accojnplishment  of  the 
things  detej-mitied  for  ever.^ 

§  4.  And  Ezekiel  said  : — This  is  the  ini- 
quity of  Sodom  and  of  her  daughters,  that  they 
did  not  take  by  the  hand  the  poor  and  needy  ; 
and  when  J  saw  these  things  in  them,  I  over- 
threzv  them.^  And  consider  and  see  that, 
from  the  time  that  Sodom  was  overthrown 
until  Jerusalem  was  built,  there  were  eight 
hundred  and  ninety-six  years.  From  the 
time  that  Abraham  was  informed  by  God 
through  the  Angel  that  at  this  time  next  year 
I  will  retur?i  to  thee,  and  Sarah  thy  wife  shall 
have  ason,"^  from  that  time  till  Jacob  entered 
Egypt  was  a  hundred  and  ninety-one  years  : 
and  the  children  of  Jacob  were  in  Egypt 
two  hundred  and  twenty-five  years.  So  all 
the  years  from  the  time  that  Isaac  was  con- 
ceived and  Sodom  overthrown  were  four 
hundred  and  sixteen  years,  and  from  the 
Exodus  of  Israel  from  Egypt  till  the  great 
edifice  of  Jerusalem  was  built  up  by 
Solomon,  and  the  temple  was  built,  there 
were  four  hundred  and  eighty  years.  There- 
fore all  the  years  from  the  conception  of 
Isaac  and  the  overthrow  of  Sodom  tjU  the 
great  building  of  Jerusalem,  were  eight 
hundred  and  ninety-six  years.  And  from 
the  great  building  of  Jerusalem  until  the 
destruction  of  Jerusalem  there  were  four 
hundred  and  twenty-five  years.  The  sum 
of  all  the  years  from  the  time  of  the  over- 
throw of  Sodom  until  Jerusalem  was  laid 
waste,  was  one  thousand  three  hundred  and 
twenty-one.     These  are  all  the  years  that 


«Is.  lix.  5. 
/i.  3( 
xvi.  49. 


^Jer.  vi.  30. 
1  Ezek.      - 


Ts  v.  2. 
"  Dan.  ix.  27. 
2  Gen.  xviii   14. 


394 


APHRAHAT. 


Sodom  and  her  daughters  were  laid  waste 
before  Jerusalem.  And  she  that  was  more 
just  than  Jerusalem  is  not  yet  inhabited. 
Therefore  the  whole  sum  of  the  years  from 
c^ihe  overthrow  of  Sodom  till  the  six  hundred 
and  fifty-fifth  year  of  the  Kingdom  of  Alex- 
ander, the  son  of  Philip  of  Macedon,^  is 
two  thousand  two  hundred  and  seventy-six 
years.  And  from  the  time  that  Jerusalem 
was  laid  waste  by  the  Babylonians  until  the 
present  time  is  nine  hundred  and  fifty-five 
years.  And  Jerusalem  has  been  inhabited, 
after  the  Babylonians  laid  it  waste,  during 
those  seventy  weeks  about  which  Daniel 
testified.  Then  it  was  laid  waste  in  its  last 
destruction  by  the  Romans,  and  it  shall  not 
be  inhabited  again  for  ever,  for  t/  abideth  in 
desolation  until  the  accomplishjnent  of  the  things 
determined.''  So  then,  all  the  years  of  the 
former  and  latter  desolation  of  Jerusalem 
have  been  four  hundred  and  sixty-five  years, 
and  when  thou  dost  deduct  from  them  the 
seventy  years  of  Babylon,  they  have  been 
three  hundred  and  ninety-five  years. 

§  5,  All  this  argument  have  I  written  to 
thee,  because  the  Jews  pride  themselves, 
(saying),  "It  has  been  covenanted  to  us, 
that  we  shall  be  gathered."  For  if  Sodom, 
whose  iniquity  was  not  so  great  as  that  of 
Jerusalem,  is  not  as  yet  inhabited,  and  if 
we  say  thus,  that  it  will  not  be  restored  for 
ever,  how  shall  Jerusalem  be  restored, 
whose  iniquity  is  greater  than  that  of  Sodom 
and  her  daughters  .?  As  for  Sodom  God  has 
not  had  mercy  on  her  for  two  thousand 
two  hundred  and  seventy-six  years  ;  and 
shall  we  say  that  He  will  have  mercy  on 
Jerusalem  .?  For  up  to  the  present  there  are 
but  three  hundred  and  ninety-five  years 
from  the  day  that  she  was  laid  waste,  ac- 
cording to  the  calculation  that  has  been 
written  above.  But  as  to  this  that  he  said, 
Sodom  and  her  daughters  shall  be  possessed  as 
of  old,^  and  with  regard  to  Jerusalem  he 
said,  Thou  and  thy  daughters  shall  become 
as  of  old,  this  is  the  force  of  the  passage  ; 

'  I.e.,  A.D.  344,  in  which  year  this  was  written.    Cp. 
Dem.  XXII.25. 

2  Dan.  ix.  27.  ^Ezek.  xvi.  55. 


that  they  shall  not  be  inhabited  for  ever  ; 
for    the    Lord    also    thus    cursed    the    land 
against  which  He  was  wroth  : — //  shall  7iot 
be  soum,   nor  shall  it  produce,    nor  shall  any 
herb  spring  up  in  it,  but  it  shall  be  like  Sodom 
afid  Gomon-ha,  against  which   the  Lord  was 
wroth  and  toivards  which  He  was  not  appeased.'' 
Therefore  be  sure,   my  hearer,  that  Sodom 
and  her  daughters  shall  not    be    inhabited 
for    ever ;  but    they   shall    be    as    of  old, 
namely,  as  in  that  time  when  they  were  not 
as  yet  inhabited,  and  as  in  the  time  when 
the  Lord  was  wroth  with  them  and  was  not 
appeased  towards    them.       And  Jerusalem 
and  her  daughters  shall  be  as  of  old,  (that 
is)  as  in  the  former  time  when   the  moun- 
tain   of    the    Amorites    lay    in    desolation, 
whereon  Abraham  built  the  altar,  when  he 
bound  upon  it  Isaac  his  son  ;   and  as  it  was 
desolate  when  David  bought  the  threshing- 
floor  from  Araunah  the  Jebusite,  and  built 
there  the  altar.     For  consider  and  see  that 
this  mountain  whereon  Abraham  offered  his 
son    is    the    mountain    of  Jebus,    which   is 
Jerusalem.     And  this  place  of  the  threshing- 
floor  that  David  bought  of  Araunah  is  that 
whereon    the    Temple    was    built.      Thus 
Jerusalem  shall  be  in  desolation  as  of  old. 
And  consider  that  when  Fzekiel  prophesied 
this   passage,    Jerusalem    still    was    sitting 
in  her    greatness,   and    those  who  were  in 
her    were    rebelling    against    the    King   of 
Babylon.     And    that    which    the    Prophet 
spoke,  he  said  in  wrath  and  reproach  against 
Jerusalem. 

§  6.  Consider  and  observe,  my  hearer, 
that  if  God  had  given  a  hope  to  Sodom  and 
to  her  fellows.  He  would  not  have  over- 
thrown them  with  fire  and  brimstone,  the 
sign  of  the  last  day  of  the  world,  but  would 
have  delivered  them  over  to  one  of  the 
kingdoms  to  be  chastised.  As  it  is  written 
that  when  Jeremiah  caused  the  nations  and 
kingdoms  to  drink  the  cup  of  wrath,  he  said 
concerning  each  one  of  the  cities,  that  after 
they  shall  drink  the  cup,  I  will  turn  hack  the 


'•  Deut.  XXIX  23. 


SELECT  DEMONSTRATIONS. 


395 


captivity  of  Elam,  of  Tyre,  of  Zidon,  of  the 
children  of  Amman,  and  of  Moah,  and  of 
Edom. '  Concerning  each  one  of  these  king- 
doms he  said  : — In  the  last  days  I  will  turn 
back  her  captivity.  Now  we  see  that  Tyre 
was  inhabited,  and  was  opulent  after  she 
liad  wandered  seventy  years, "^  and  after  she 
had  received  the  reward  of  her  harlotries 
and  after  she  had  committed  fornication  with 
all  kingdoms.  And  she  took  the  harp.,  and 
played  it  sweetly,  aiid  multiplied  her  music. 
And  also  the  region  of  Elam  is  inhabited 
and  opulent.  And  with  regard  to  Babylon 
Jeremiah  said  : — Babylon  shall  fall,  and  shall 
not  rise.^  And  lo  !  unto  this  day  does  it 
continue  in  desolation,  and  will  do  so  for 
ever.  And  also  about  Jerusalem  he  said  : — 
The  virgin  of  Israel  shall  fall,  and  shall  not 
rise  again.  She  is  foi'saken  upon  the  ground 
and  there  is  none  to  raise  her  up.'^  For  if  the 
prophecy  is  true  which  Jeremiah  spake 
about  Babylon,  also  that  about  Jerusalem 
is  true  and  worthy  of  faith.  And  Isaiah 
said  unto  Jerusalem  : — /  will  not  again  he 
wroth  with  thee,  nor  will  I  reprove  thee."  Of 
a  truth  He  will  not  again  be  wroth  with 
her,  nor  will  He  reprove  her  for  ever ;  for 
that  which  is  in  desolation  He  will  not  re- 
prove, nor  will  she  provoke  him  to  wrath. 
§  7.  As  to  those  that  reproach  us  (say- 
ing) : — "Ye  are  persecuted  and  are  not  de- 
livered," let  them  be  ashamed  themselves, 
that  at  every  time  they  have  been  perse- 
cuted, even  for  many  years  before  they  were 
delivered.  They  were  made  to  serve  in 
3*^gypt  two  hundred  and  twenty-five  years. 
And  the  Midianites  "  made  Israel  serve  in 
the  days  of  Barak  and  Deborah.'  The  Mo- 
abites  ruled  over  them  in  the  days  of  Ehud  ; ' 
the  Ammonites  in  the  days  ofjephthah;' 
the  Philistines  in  the  days  of  Samson,^  and 
also  in  the  days  of  Eli  and  of  Samuel  the 
Prophet ;  ^  the  Edomites  in  the  days  of  Ahab  ; 
the   Assyrians    in    the    days   of   Hezekiah.^ 

'  Jer.  XXV.  15-27  ;  xlviii.  47  ;  xlix.  6,  39. 
-  Is.  xxiii.  15, 16,  17.  3  Ter_  jj  5^ 

'•  Amos  V.  I,  2.  >>  Is.  liv.  0. 

«  Rather,  the  Canaanites. 


*  Judges  iii.  12. 
'  Judges  xiii.  1-24. 
3  I  Kings  XX.  II. 


'  Judges  iv.  2. 

*  Judges  xi.  5. 

*  I  Sam.  iv.  i.  sq. 


The  king  of  Babylon  uprooted  them  from 
their  place  and  dispersed  them  ;*  and  after 
he  had  tried  and  persecuted  them  much, 
they  did  not  amend,  as  He  said  to  them  : — 
hi  vain  have  I  smitten  your  sons,  for  they  did 
not  accept  chastisement.'"  And  again  He 
said  : — /  have  cut  off  the  Prophets,  and  slain 
them  by  the  word  of  My  mouth.^  And  to 
Jerusalem  He  said  : — By  afflictions  and 
scourges  be  itistructed,  O  feriisalem,  lest  thy  life 
depart  from  thee.''  But  they  forsook  Him, 
and  worshipped  idols,  as  Jeremiah  said  con- 
cerning them  :  ^ — Go  to  the  distant  isles,  and 
setid  to  Kedar,  and  cojisider  ivell  and  see, 
whether  ihey-e  has  been  (anything)  like  this, 
whether  the  nations  change  their  gods,  those 
that  are  no  gods.  But  My  people  has  changed 
My  honour  for  that  which  is  not  profitable.  Be 
astonished,  ye  heavens,  at  this  ;  and  quake  and 
fear  greatly,  saith  the  Lord:  because  My  people 
have  done  two  wickednesses ;  they  have  aban- 
doned Me,  the  fountain  of  the  water  of  life,  and 
they  have  gone  and  dug  for  themselves  cisterns, 
broken  cisterns  which  cannot  hold  water.  For 
the  broken  cisterns  are  the  fear  of  images 
and  idols.  And  He  calls  the  heavens  to 
astonishment,  because  they  worshipped  the 
hosts  of  the  heavens.  And  the  heavens 
shall  receive  as  a  penalty,  that  they  shall  be 
rolled  up  as  a  scroll,  and  all  the  host  of  the?n 
shall  fall  down.^ 

§  8.  All  this  discourse  that  I  have  written 
unto  thee,  my  beloved,  from  the  beginning, 
was  because  the  Jew  reproached  the  chil- 
dren of  our  people  ;  but  now,  as  far  as  I 
can  comprehend,  I  will  instruct  thee  about 
the  persecuted,  that  they  have  received  a 
great  reward,  while  the  persecutors  have 
come  to  scorn  and  contempt. 

§  9.  Jacob  was  persecuted,  and  Esau  was 
a  persecutor.  Jacob  received  the  blessings 
and  the  birthright,  while  Esau  was  cast  out 
from  both.  Joseph  was  persecuted,  and 
his  brothers  were  persecutors  ;  Joseph  was 
exalted   and   his   persecutors  bowed  down 


^  2  Kings  xviii.  9,  13  ;  xxv.  i.  sq.  '  Jer.  ii.  30. 

«  Hos.  vi.  5.  1  Jer.  vi.  7,8. 

8  Jer.  ii.  10-13.  Ms.  xxxiv.4. 


396 


APHRAHAT. 


before  him,  and  so  his  dreams  and  his 
visions  were  fulfilled.  Joseph  who  was 
persecuted  was  a  type  of  the  persecuted 
Jesus.  His  father  clothed  Joseph  in  a  tunic- 
of  divers  colours  ;  and  His  Father  clothed 
Jesus  with  a  body  (taken)  from  the  Virgin. 
His  father  loved  Joseph  more  than  his 
brethren,  and  Jesus  is  the  dear  and  beloved 
one  of  His  Father.  Joseph  saw  visions  and 
dreamed  dreams  ;  Jesus  fulfilled  the  visions 
and  the  Prophets.  Joseph  was  a  shepherd 
with  his  brethren  ;  and  Jesus  is  the  Chief  of 
Shepherds.  When  his  father  sent  Joseph  to 
visit  his  brethren,  they  saw  him  coming  and 
plotted  to  kill  him  ;  and  when  His  Father 
sent  Jesus  to  visit  His  brethren,  they  said  : — 
This  is  the  heir ;  co7ne,  let  us  kill  liim.^  His 
brethren  cast  Joseph  into  the  pit ;  and  His 
brethren  brought  down  Jesus  into  the  abode 
of  the  dead.  Joseph  ascended  from  the  pit  ; 
and  Jesus  arose  from  the  abode  of  the  dead. 
Joseph,  after  he  arose  from  the  pit,  had 
authority  over  his  brethren  ;  and  after  Jesus 
arose  from  the  abode  of  the  dead,  His  Father 
gave  Him  a  great  and  excellent  name,^  that 
His  brethren  should  serve  Him,  and  His 
enemies  be  put  beneath  His  feet.  After 
that  Joseph  was  made  known  to  his  breth- 
ren, they  were  abashed  and  feared  and  were 
amazed  at  his  greatness  ;  and  when  Jesus 
shall  come  at  the  last  time,  when  He  shall 
be  revealed  in  His  Majesty,  His  brethren 
will  be  abashed  and  fear  and  be  dismayed 
before  Him,  because  they  crucified  Him. 
Moreover,  Joseph,  by  the  counsel  of  Judah, 
was  sold  into  Egypt ;  and  Jesus,  by  the 
hands  of  Judas  Iscariot,  was  delivered  over 
to  the  Jews.  When  they  sold  Joseph,  he 
answered  nothing  to  his  brethren  ;  Jesus 
also  spake  not  and  gave  no  answer  to  the 
judges  who  judged  Him.  His  master 
wrongfully  delivered  over  Joseph  to  the 
prison ;  and  His  countrymen  wrongfully 
condemned  Jesus,  Joseph  delivered  over 
his  two  garments,  one  into  the  hand  of  his 
brethren,  and  the  other  into  the  hand  of  his 
master's    wife ;    and   Jesus    delivered   over 


1  Matt  xxi.  38. 


2  Phil.  ii.  9. 


His  garments  and  divided  them  between 
the  soldiers.  Joseph,  when  thirty  years 
old,  stood  before  Pharaoh  and  became  lord 
of  Egypt ;  and  Jesus,  when  about  thirty 
years  old,  came  to  the  Jordan  to  be  bap- 
tized, and  received  the  spirit,  and  went 
forth  to  preach.  Joseph  nourished  Egypt 
with  bread  ;  and  Jesus  nourished  the  whole 
world  with  the  bread  of  life.  Joseph  took 
to  wife  the  daughter  of  the  wicked  and  un- 
clean priest  ;  and  Jesus  espoused  to  Him- 
self the  Church  (taken)  from  the  unclean 
Gentiles.  Joseph  died  and  was  buried  in 
Egypt ;  and  Jesus  died  and  w^as  buried  in 
Jerusalem.  Joseph's  bones  his  brethren 
brought  up  from  Egypt  ;  and  Jesus  His 
Father  raised  from  the  abode  of  the  dead, 
and  took  up  His  Body  with  Him  to  heaven 
uncorrupted. 

§  10.  Moses  also  was  persecuted,  as  Jesus 
was  persecuted.  When  Moses  was  born, 
they  concealed  him  that  he  might  not  be 
slain  by  his  persecutors.-  When  Jesus  was 
born  they  carried  Him  off  in  flight  into 
Egypt  that  Herod,  His  persecutor,  might  not 
slay  Him.  In  the  days  when  Moses  was 
born,  children  used  to  be  drowned  in  the 
river;  and  at  the  birth  of  Jesus  the  children 
of  Bethlehem  and  in  its  borders  were  slain. 
To  Moses  God  said  : — "  The  men  are  dead 
who  were  seeking  thy  life  ;  °  and  to  Joseph  the 
angel  said  in  Egypt  : — Arise,  take  up  the  child, 
arid  go  into  the  land  of  Israel,  for  they  a;r  dead 
who  were  seeking  the  life  of  the  child  to  take  it 
away.*  ]\Ioses  brought  out  his  people  from 
the  service  of  Pharaoh  ;  and  Jesus  delivered 
all  nations  from  the  service  of  Satan. 
IMoses  grew  up  in  Pharaoh's  house ;  and 
Jesus  grew  up  in  Egypt  when  Joseph 
brought  Him  there  in  flight.  Miriam  ^  stood 
on  the  edge  of  the  river  when  Moses  was 
floating  in  the  water  ;  and  Mary  bare  Jesus, 
after  the  Angel  Gabriel  had  made  the  annun- 
ciation to  her.  When  Moses  sacrificed  the 
lamb,  the  firstborn  of  Egypt  were  slain  ; 
and    when    they   crucified    Jesus    the    true 


^  Ex.  iv.  10.  ■•  Matt.  ii.  20. 

^  Miriam,  Mariam,  Maria,  Mary,  are  all  of  them  forms 
of  the  same  name. 


L 


SELECT  DEMONSTRATIONS. 


397 


Lamb,  the  people  who  slew  Him  perished 
through  His  slaying.  Moses  brought  down 
manna  for  his  people  ;  and  Jesus  gave  His 
Body  to  the  nations.  Moses  sweetened  the 
bitter  waters  by  the  wood ;  and  Jesus 
sweetened  our  bitterness  by  His  cross,  by 
the  wood  of  the  tree  of  His  crucifixion. 
Moses  brought  down  the  Law  to  his  people  ; 
and  Jesus  gave  His  covenants  to  the  nations. 
Moses  conquered  Amalek  by  the  spreading 
out  of  his  hands ;  and  Jesus  conquered 
Satan  by  the  sign  of  His  cross.  Moses 
brought  out  water  from  the  rock  for  his 
people  ;  and  Jesus  sent  Simon  Cephas  (the 
rock)  to  carry  His  doctrine  among  the 
nations.  Moses  lifted  up  the  veil  from  his 
face  and  spake  with  God  ;  and  Jesus  lifted 
up  the  veil  from  the  face  of  the  nations,  that 
they  might  hear  and  receive  his  doctrine. 
Moses  laid  his  hand  upon  his  messengers 
(apostles),  and  they  received  priesthood  ; 
and  Jesus  laid  His  hand  upon  His  apostles, 
and  they  received  the  Holy  Spirit.  Moses 
ascended  the  mountain  and  died  there  ; 
and  Jesus  ascended  into  heaven  and 
took  his  seat  at  the  right  hand  of  His 
Father. 

§  II.  Also  Joshua  the  son  of  Nun  was 
persecuted  as  Jesus  our  Redeemer  was  per- 
secuted. Joshua  the  son  of  Nun  was  per- 
secuted by  the  unclean  nations  ;  and  Jesus 
our  Redeemer  was  persecuted  by  the  foolish 
people.  Joshua  the  son  of  Nun  took  away 
the  inheritance  from  his  persecutors  and 
gave  it  to  his  people ;  and  Jesus  our  Re- 
deemer took  away  the  inheritance  from  His 
persecutors  and  gave  it  to  strange  nations. 
Joshua  the  son  of  Nun  caused  the  sun  to 
stand  still  in  the  heavens,  and  took  ven- 
geance on  the  nations  his  persecutors ;  and 
Jesus  our  Redeemer  caused  the  sun  to  set 
in  the  midst  of  the  day,  that  the  persecuting 
]ieople  which  crucified  Him  might  be 
ashamed.  Joshua  the  son  of  Nun  divided 
the  inheritance  unto  his  people ;  and  Jesus 
our  Redeemer  has  promised  to  give  to  the 
nations  the  land  of  life.  Joshua  the  son  of 
Nun  caused  Rahab  the  harlot  to  live  ;  and 
Jesus  our  Redeemer  gathered  together  and 


gave  life  to  the  Church,  though  polluted  by 
the  harlotry  (of  idolatry).  Joshua  the  son 
of  Nun  on  the  seventh  day  overthrew  and 
cast  down  the  walls  of  Jericho;  and  Jesus 
our  Redeemer,  on  His  seventh  day,  on  the 
Sabbath  of  the  rest  of  God,  this  world  shall 
be  dissolved  and  fall.  Joshua  the  son  of 
Nun  stoned  Achor,  because  he  stole  of  the 
accursed  thing;  and  Jesus  our  Redeemer 
separated  Judas  from  the  disciples,  His 
friends,  because  he  stole  of  the  money  of 
the  poor.  Joshua  the  son  of  Nun,  when  he 
was  dying,  laid  down  a  testimony  among 
his  people  ;  and  Jesus  our  Redeemer,  when 
He  was  taken  up,  laid  down  a  testimony 
among  His  apostles. 

§  12,  Also  Jephthah  was  persecuted,  as 
Jesus  was  persecuted.  Jephthah,  his  breth- 
ren drove  out  from  the  house  of  his  father  ; 
and  Jesus,  His  brethren  drove  out  and  lifted 
up  and  crucified.  Jephthah  though  perse- 
cuted arose  as  leader  to  his  people  ;  Jesus 
though  persecuted  arose  and  became  King 
of  the  Nations.  Jephthah  vowed  a  vow 
and  offered  up  his  firstborn  daughter  as 
a  sacrifice  ;  and  Jesus  was  lifted  up  as 
a  sacrifice  to  his  Father  for  all  the  Gen- 
tiles. 

§  13.  Also  David  was  persecuted,  as 
Jesus  was  persecuted.  David  was  anointed 
by  Samuel  to  be  king  instead  of  Saul  who 
had  sinned ;  and  Jesus  was  anointed  by 
John  to  be  High  Priest  instead  of  the  priests, 
the  ministers  of  the  Law.  David  was  per- 
secuted after  his  anointing  ;  and  Jesus  was 
persecuted  after  His  anointing.  David 
reigned  first  over  one  tribe  only,  and  after- 
wards over  all  Israel ;  and  Jesus  reigned 
from  the  beginning  over  the  few  who  be- 
lieved on  Him,  and  in  the  end  He  will  reign 
over  all  the  world.  Samuel  anointed 
David  when  he  was  thirty  years  old  ;  and 
Jesus  when  about  thirty  years  old  received 
the  imposition  of  the  hand  from  John. 
David  wedded  two  daughters  of  the  king  ; 
and  Jesus  wedded  two  daughters  of  kings, 
the  congregation  of  the  People  and  the  con- 
gregation of  the  Gentiles.  David  repaid 
good  to  Saul  his  enemy  ;  and  Jesus  taught. 


398 


APHRAHAT. 


Pray  for  your  eneinies.^  David  was  the 
heart  of  God  ; "  and  Jesus  was  the  Son  of 
God.  David  received  the  kingdom  of  Saul 
his  persecutor  ;  and  Jesus  received  the  king- 
dom of  Israel  His  persecutor.  David  wept 
with  dirges  over  Saul  his  enemy  when  he 
died  ;  and  Jesus  wept  over  Jerusalem,  His 
persecutor,  which  was  to  be  laid  waste. 
David  handed  over  the  kingdom  to  Solomon, 
and  was  gathered  to  his  people  ;  and  Jesus 
handed  over  the  keys  to  Simon,  and  ascended 
and  returned  to  Him  who  sent  Him.  For 
David's  sake,  sins  were  forgiven  to  his  pos- 
terity ;  and  for  Jesus'  sake  sins  are  forgiven 
to  the  nations.' 

§  14.  Elijah  also  was  persecuted  as  Jesus 
was  persecuted.  Jezebel  the  murderess 
persecuted  Elijah  ;  and  the  persecuting  and 
murderous  congregation  persecuted  Jesus. 
Elijah  restrained  the  heavens  from  rain  be- 
cause of  the  sins  of  Israel ;  and  Jesus  by 
His  coming  restrained  the  Spirit  from  the 
prophets,  because  of  the  sins  of  the  people. 
Elijah  destroyed  the  servants  of  Baal  ;  and 
Jesus  trampled  upon  Satan  and  his  hosts; 
Elijah  raised  to  life  the  son  of  the  widow  ; 
and  Jesus  raised  to  life  the  son  of  the  widow, 
as  well  as  Lazarus  and  the  daughter  of  the 
ruler  of  the  Synagogue.  Elijah  sustained 
the  widow  with  a  little  bread  ;  and  Jesus 
satisfied  thousands  with  a  little  bread. 
Elijah  was  taken  up  in  a  chariot  to  heaven  ; 
and  our  Redeemer  ascended  and  took  His 
seat  on  the  right  hand  of  His  Father.  Elisha 
received  the  spirit  of  Elijah  ;  and  Jesus 
breathed  upon  the  faces  of  His  Apostles. 

§  15.  Also  Elisha  was  persecuted  as  Jesus 
was  persecuted.  Elisha  was  persecuted  by 
the  son  of  Ahab,  the  son  of  the  murderer  ; 
and  Jesus  was  persecuted  by  the  murderous 
people.  Elisha  prophesied,  and  there  came 
about  abundance  in  Samaria ;  and  Jesus 
said: — Wliosoever  eafeth  of  My  body  a?id 
drinkeih  of  Aly  blood  shall  live  for  ever. 
Elisha  satisfied  a  hundred  men  with  a  little 
bread ;   and   Jesus  satisfied   four   thousand 


'  Luke  vi.  28. 

*  I  Kings  xi.  12,  36  ;  xv.  4,  etc. 


^  I  Sam.  xiii.  14. 


men,  besides  women  and  children,  with  five 
loaves.  Elisha  made  oil  out  of  water  ;  and 
Jesus  made  wine  out  of  water.  Elisha  de- 
livered the  widow  from  her  creditor  ;  and 
Jesus  delivered  the  indebted  nations.  Elisha 
made  the  iron  to  swim  and  the  wood  to 
sink  ;  and  Jesus  raised  up  that  which  was 
sunk  in  us,  and  sank  that  which  was  light. 
A  dead  man  (laid)  upon  the  bones  of  Elisha 
recovered  life  ;  and  all  the  nations,  who 
were  dead  in  their  sins,  were  cast  upon  the 
bones  of  Jesus  and  recovered  life. 

§  16.  Hezekiah  also  was  persecuted  as 
Jesus  was  persecuted.  Hezekiah  was  per- 
secuted, and  was  reproached  by  Sennacherib 
his  enemy  ;  Jesus  also  was  reproached  by 
the  foolish  people.  Hezekiah  prayed  and 
overcame  his  adversary  ;  and  by  the  cruci- 
fixion of  Jesus  was  our  Adversary  overcome. 
Hezekiah  was  king  of  all  Israel ;  and  Jesus 
is  King  of  all  the  nations.  Because  Heze- 
kiah was  sick,  the  sun  turned  backwards  ; 
and  because  Jesus  suffered,  the  sun  was 
darkened  from  its  light.  The  enemies  of 
Hezekiah  became  dead  corpses  ;  and  Jesus, 
His  enemies  shall  be  cast  down  beneath 
His  feet.  Hezekiah  was  of  the  family  of 
the  house  of  David  ;  and  Jesus  was,  in  the 
flesh,  the  son  of  David.  Hezekiah  said  : — 
Peace  and  truth  shall  be  in  my  days  ;*  and 
Jesus  said  to  His  disciples  : — My  peace  I  leave 
withy  on.  ^  Hezekiah  prayed,  and  was  healed 
of  his  sickness  ;  Jesus  prayed,  and  arose 
from  the  abode  of  the  dead.  Hezekiah  after 
he  arose  from  his  sickness  added  to  his 
years  ;  and  Jesus  after  His  Resurrection  re- 
ceived great  glory.  Hezekiah,  after  the  pro- 
longation of  his  life,  death  was  given  do- 
minion over  him  ;  but  Jesus,  after  that  He 
rose,  death  shall  not  again  have  dominion 
over  Him  for  ever. 

§  17.  Josiah  also  was  persecuted  as  Jesus 
was  persecuted.  Josiah  was  persecuted, 
and  Pharaoh  the  Lame"  slew  Him  ;  ^  and 
Jesus  was  persecuted,  and  the  people  that 
were  made  lame    by  their  sins  slew  Him. 


4  2  Kings  XX.  iq.  »  Jq],  xiv.  27. 

•^  I.e.,  Pharaoh  Kcchoh^ — a  Rabbinical  interpretation 
of  the  surname.  '  2  Kings  xxiii.  29. 


It. 


SELECT  DEMONSTRATIONS. 


399 


Josiah  cleansed  the  land  of  Israel  from  un- 
cleanness  ;  and  Jesus  cleansed  and  caused 
to  pass  away  un cleanness  from  all  the  earth. 
Josiah  hallowed  and  glorified  the  name  of 
his  God  ;  and  Jesus  said  : — /  have  glorified 
and  ivill glorify  {His  Name^.^  Josiah  because 
of  the  iniquity  of  Israel  rent  his  clothes  ;  *  and 
Jesus  because  of  the  iniquity  of  the  people 
rent  the  vail  of  the  Holy  Templet  Josiah 
said  : — Great  is  the  wrath  that  shall  come  upon 
this  people  ;  and  Jesus  said  : — There  shall 
come  wrath  upon  this  people,  and  they  shall  fall 
by  the  edge  of  the  sword.*  Josiah  cast  out 
uncleanness  from  the  Holy  Temple  ;  and 
Jesus  cast  out  the  unclean  traders  from  His 
Father's  house.  For  Josiah  the  daughters 
of  Israel  mourned  and.  wailed,  as  Jeremiah 
said  : — O  daughters  of  Israel,  weep  for fosiali/' 
and  over  Jesus  did  the  daughters  of  Israel 
weep  and  mourn,  as  Zechariah  said  : — The 
la?id  shall  mourn,  families  over  families.^ 

§  i8.  Daniel  also  was  persecuted  as  Jesus 
was  persecuted.  Daniel  was  persecuted 
by  the  Chaldeans,  the  congregation  of  hea- 
then men  ;  Jesus  also  the  Jews,  the  congre- 
gain  of  wicked  men,  persecuted.  Daniel 
the  Chaldeans  accused  ;  and  Jesus  the  Jews 
accused  before  the  governor.  Daniel  they 
cast  into  the  pit  of  lions,  and  he  was  de- 
livered and  came  up  out  of  its  midst  unin- 
jured ;  and  Jesus  they  sent  down  into  the  pit 
of  the  abode  of  the  dead,  and  He  ascended, 
and  death  had  not  dominion  over  him. 
Concerning  Daniel  they  expected  that  when 
he  had  fallen  into  the  pit  he  would  not 
come  up  again  ;  and  concerning  Jesus  they 
said,  Since  He  has  fallen,  He  shall  not  rise 
again. '  From  (harming)  Daniel  the  mouth 
of  the  ravenous  and  destructive  lions  was 
closed ;  and  from  (harming)  Jesus  was 
closed  the  mouth  of  death,  (though)  raven- 
ous and  destructive  of  (living)  forms.  They 
sealed  the  pit  of  Daniel,  and  guarded  it  with 
diligence  ;  and  the  grave  of  Jesus  did  they 
guard    with    diligence,    as    they    said.    Set 

'  John  xii.  28.  *  2  Kings  xxii.  11, 13. 

•''Matt,  xxvii.  51.  ■*  Luke  xxi.  23,  24. 

*  2  Chron.  xxxv.25  ;  Lam.  iv.  20. 
"  Zech.  xii.  12  ;  Luke  xxiii.  27,  28. 
'  Ps.  xii.  9. 


guards  to  watch  at  the  tomb.^     When  Daniel 
came  up,  his  accusers  were  ashamed  ;  and 
when  Jesus  rose,  all  they  who  had  crucified 
Him  were  ashamed.     The  King  who  judged 
Daniel  was -greatly  grieved"  at  the  wicked- 
ness of  his   accusers   the  Chaldeans  ;    and 
Pilate  who  judged  Jesus  was  greatly  grieved 
because  he  knew  thatybr  malice  the  fews 
were  accusing  Him.  ^    At  the  prayer  of  Daniel, 
the  captivity  of  his  people   went  up  from 
Babylon  ;  and  Jesus  by  His  prayer  turned 
back    the    captivity    of     all    the    nations. 
Daniel  interpreted  the  visions  and  dreams 
of  Nebuchadnezzar ;    and   Jesus    explained 
and  interpreted  the  visions  of  the  Law  and 
the  Prophets.     When  Daniel  explained  the 
vision   of  Belteshazzar,  he  received  author- 
ity over  the  third  part  of  the  kingdom  ;   and 
when  Jesus    fulfilled    the    visions    and   the 
Prophets,   His    Father  delivered  unto  Him 
all    authority    in     heaven    and    in    earth. 
Daniel  saw   w-onders  and  uttered  secrets  ; 
and    Jesus    revealed    secrets    and    fulfilled 
what    is    written.     Daniel    was    led    away 
among  the  hostages  in  behalf  of  his  people  ; 
and  the  body  of  Jesus  was  a  hostage  in  be- 
half of  all  nations.     For  Daniel's  sake  the 
wrath    of  the   King   was    appeased     from 
the  Chaldeans,  so  that  they  were  not  slain  ; 
and  for  Jesus'  sake  the  wrath  of  His  Father 
was  appeased  from  all  nations,  so  that  they 
were  not  slain  and  died  not  because  of  their 
sins.      Daniel   besought  of  the  king,  and  he 
gave  his  brethren  authority  over  the  affairs  of 
the  province  of  Babylon;^  and  Jesus  besought 
of  God,    and  He    gave    His   brethren,    His 
disciples,  authority  over  Satan  and  his  host.' 
Daniel  said  concerning  Jerusalem,  that  un- 
til the  things  determined,  she  should  remain 
in  desolation  ;  and  Jesus    said    concerning 
Jerusalem,  Tliere  shall  not  be  left  in  her  stone 
upon  stone,  because  she  knew  not  the  day  of  her 
greatness."     Daniel  foresaw  the  weeks  that 
should   remain    over   for   his    people  ;  and 
Jesus  came  and  fulfilled  them. 

§  19.    Hananiah    also    and    his    brethren 


^  Matt,  xxvii.  64. 

'  Matt,  xxviii.  18,  24. 

3  Matt.  X.  I ;  Luke  x.  17,  18. 


9  Dan.  vi  14. 
'  Dan.  ii.  49. 
^  Luke  xix.  44 


400 


APHRAHAT. 


were  persecuted  as  Jesus  was  persecuted. 
Hananiah  and  his  brethren  were  persecuted 
by  Nebuchadnezzar  ;  and  Jesus,  the  people 
of  the  Jews  persecuted.      Hananiah  and  his 
brethren  were  cast  into  the  furnace  of  fire, 
and  it  was  cold  as  dew  upon  the  righteous. 
Jesus  also  descended  to  the  place  of  dark- 
ness, and  burst  its  gates  and  brought  forth 
its  prisoners.      Hananiah  and  his  brethren 
came  up  from  the  furnace   of  fire,  and  the 
flame  burned  their  accusers  ;  and  Jesus  re- 
vived and  came  up  from  the  midst  of  dark- 
ness, and  His  accusers  and  they  that  cruci- 
fied Him  shall  be  burned  in   flames   at  the 
end.      When    Hananiah    and   his    brethren 
came  up  from  the  furnace,  Nebuchadnezzar 
the  King  trembled  and  was  amazed  ;  and 
when  Jesus   arose  from  the  abode  of  the 
dead,  the  people  that  crucified  Him  were  ter- 
rified and  trembled,      Hananiah    and    his 
brethren  worshipped  not  the  image  of  the 
King  of  Babylon  ;   and  Jesus  restrained  the 
nations  from  the  worship  of  dead  images. 
Because  of  Hananiah  and  his  brethren,  the 
nations  and  languages  glorified  God  Who  had 
delivered  them  from  the  fire  ;  '  and  because  of 
Jesus,  the  nations  and  all  languages  shall 
glorify  (God)   Who    delivered  His    Son,   so 
that  He  saw  no  corruption.     On  the  gar- 
ments of  Hananiah  and  his  brethren  the  fire 
had  no  power  ;  and  on   the   bodies   of  the 
righteous,  who  have  believed  in  Jesus,  the 
fire  shall  have  no  power  at  the  end.  ^ 

§  20.  IMordecai  also  was  persecuted  as 
Jesus  was  persecuted.  Mordecai  was  perse- 
cuted by  the  wicked  Haman  ;  and  Jesus 
was  persecuted  by  the  rebellious  People. 
Mordecai  by  his  prayer  delivered  his  people 
from  the  hands  of  Haman  ;  and  Jesus  by 
His  prayer  delivered  His  people  from  the 
hands  of  Satan.  Mordecai  was  delivered 
from  the  hands  of  his  persecutor  ;  and  Jesus 
was  rescued  from  the  hands  of  His  perse- 
cutors. Because  Mordecai  sat  and  clothed 
himself  with  sackcloth,  he  saved  Esther  and 
his  people  from  the  sword  ;  and  because 
Jesus  clothed  Himself  with  a  body  and  was 

1  Dan.  iii.  28,  29.      ^  Ps.  xvi.  10  ;  Acts  iii.  31  ;  xiii.  37. 


illuminated,  He  saved  the  Church  and  her 
children  from  death.  Because  of  Mordecai, 
Esther  was  well  pleasing  to  the  king,  and 
went  in  and  sat  instead  of  Vashti,  who  did 
not  do  his  will  ;  and  because  of  Jesus,  the 
Church  is  well  pleasing  to  God,  and  has  gone 
in  to  the  king,  instead  of  the  congregation 
which  did  not  His  Will.  Mordecai  admon- 
ished Esther  that  she  should  fast  with  her 
maidens,  that  she  and  her  people  might  be 
delivered  from  the  hands  of  Haman  ;  and 
Jesus  admonished  the  Church  and  her  chil- 
dren (to  fast),  that  she  and  her  children 
might  be  delivered  from  the  wrath.  Mor- 
decai received  the  honour  of  Haman,  his 
persecutor  ;  and  Jesus  received  great  glory 
from  His  Father,  instead  of  His  persecutors 
who  were  of  the  foolish  People.  Mordecai 
trod  upon  the  neck  of  Haman,  his  perse- 
cutor ;  and  as  for  Jesus,  His  enemies  shall 
be  put  under  His  feet.  Before  Mordecai, 
Haman  proclaimed.  Thus  shall  it  be  done  to 
the  man,  in  honouring  whom  the  king  is  pleased  ;  ' 
and  as  for  Jesus,  His  preachers  came  out  of 
the  People  that  persecuted  Him,  and  they 
said  : — This  is  ^esus  the  Son  of  God.^  The 
blood  of  Mordecai  was  required  at  the  hand 
of  Haman  and  his  sons;'  and  the  blood  of 
fesus,  His  persecutors  took  uJ>on  themselves 
and  upoti  their  children.^ 

§  21.  These  memorials  that  I  have  written 
unto  thee,  my  beloved,  concerning  Jesus 
Who  was  persecuted,  and  the  righteous  who 
were  persecuted,  are  in  order  that  those 
who  to-day  are  persecuted  for  the  sake  of  the 
persecuted  Jesus,  may  be  comforted,  for  He 
wrote  for  us  and  comforted  us  Himself;  for  • 
He  said  : — If  they  have  persecuted  Me,  they  will 
also  persecute  you.  And  because  of  this  they 
will  persecute  you,  that  ye  are  not  of  the  world, 
even  as  I  was  not  of  it. '  P'or  He  wrote  before 
for  us  : —  Your  fathers  and  your  brothers  and 
your  family  will  deliver  you  up,  and  all  men 
shall  hate  you  for  My  name's  sake.  *  And  again 
He  taught  us  : — When  they  shall  bring  you 
before  rulers  and  before  magistrates,  and  before 


3  Esth.  vi.  II. 

*  Esth.  vii.  10 ;  ix.  10. 

■'  John  XV.  20,  19  ;  xvii.  14. 


■•Matt,  xxvii.  54. 
*  Matt,  xxvii.  25. 
8  Lul<e  xxi.  16,  17. 


SELECT  DEMONSTRATIONS. 


401 


Jiings  that  hold  the  world,  meditate  not  before 
the  time  what  ye  shall  say,  and  how  ye  shall 
make  defence  ;  and  I  will  give  you  a  month  and 
wisdom,  that  your  enemies  may  not  be  able  to 
overcome  you,  because  it  is  not  ye  that  speak,  but 
the  Holy  Spirit  of  your  Father  ;  He  shall  speak 
in  you. '  This  is  the  spirit  which  spoke  by 
the  mouth  of  Jacob  to  Esau,  his  persecutor  ; 
and  the  spirit  of  wisdom  which  spoke  before 
Pharaoh  by  the  mouth  of  the  persecuted 
Joseph  ;  and  the  spirit  which  spoke  by  the 
mouth  of  Moses  in  all  the  prodigies  which 
he  did  in  the  land  of  Egypt,  and  tlie  spirit 
of  knowledge  which  was  given  to  Joshua, 
the  son  of  Nun,  when  jMoses  laid  his  hand 
upon  him,  so  that  the  nations  which  perse- 
cuted him  came  to  a  complete  end  before 
him  ;  and  the  spirit  that  uttered  psalms  by 
the  mouth  of  the  persecuted  David,  by 
which  he  used  to  sing  psalms  and  soothe 
Saul  his  persecutor  from  the  evil  spirit ;  and 
the  spirit  which  clothed  Elijah,  and  through 
him  reproved  Jezebel  and  Ahab  his  persecu- 
tor ;  and  the  spirit  which  spoke  in  Elisha, 
and  prophesied  and  made  known  to  the 
king  his  persecutor  about  all  that  was  to 
happen  thereafter  ;  and  the  spirit  which  was 
fervent  in  the  mouth  of  INIicaiah  when  he 
reproved  Ahab  his  persecutor  saying  : — If 
thou  shall  at  all  return  back,  the  Lord  hath  not 
spoken  by  me ;  ^  and  the  spirit  which  strength- 
ened Jeremiah,  so  that  he  stood  boldly,  and 
by  it  reproved  Zedekiah  ;  and  the  spirit  that 
preserved  Daniel  and  his  brethren  in  the 
land  of  Babylon  ;  and  the  spirit  that  de- 
livered ]Mordecai  and  Esther  in  the  place  of 
their  captivity. 

§  22.  Hear,  my  beloved,  these  names  of 
martyrs,  of  confessors,  and  of  the  perse- 
cuted. Abel  was  murdered,  and  his  blood 
cried  out  from  the  earth.  Jacob  was  per- 
secuted, and  fled  and  became  an  exile. 
Joseph  was  persecuted,  and  sold  and  cast 
into  the  pit.  Moses  was  persecuted,  and 
fled  to  Midian.  Joshua  the  son  of  Nun  was 
persecuted,  and  made  war.     Jephthah  and 


1  Matt.  V.  19,  20  ;  Luke  xi.  11 ;  xxi.  14,  15. 

*  I  Kings  xxii  28. 
VOL.  XIII. — 26 


Samson  and  Gideon  and  Barak,  these  also 
were  persecuted.  These  are  they  of  whom 
the  blessed  Apostle  said  : — Time  fails  me  to 
narrate  their  victories. '  David  also  was  per- 
secuted at  the  hands  of  Saul,  and  he  walked 
in  the  mountains  and  in  dens,  and  in  caves.* 
Samuel  also  was  persecuted,  and  mourned 
over  Saul.  Furthermore  Hezekiah  was  per- 
secuted, and  bound  up  in  affliction.  Elijah 
was  persecuted,  and  walked  in  the  desert. 
Elisha  was  persecuted  and  became  an  exile  ; 
and  Micaiah  was  persecuted,  and  cast  into 
prison.  Jeremiah  was  persecuted,  and  they 
cast  him  into  the  pit  of  mire.  Daniel  was 
persecuted,  and  cast  into  the  pit  of  lions. 
Hananiah  also  and  his  brethren  were  perse- 
cuted, and  cast  into  the  furnace  of  fire. 
IMordecai  and  Esther  and  the  children  of 
their  people  were  persecuted,  at  the  hands 
of  Haman.  Judas  Maccabseus  and  his 
brethren  were  persecuted,  and  they  also 
endured  reproach.  The  seven  brethren, 
sons  of  the  blessed  woman,  endured  tor- 
ments by  bitter  scourgings,^  and  were  con- 
fessors and  true  martyrs,  and  Eleazar,  aged 
and  advanced  in  years  as  he  was,  proved 
a  noble  example  and  made  (his)  confession 
and  became  a  true  martyr.* 

§  23.  Great  and  excellent  is  the  martyr- 
dom of  Jesus.  He  surpassed  in  affliction 
and  in  confession  all  who  were  before  or 
after.  And  after  Him  was  the  faithful  mar- 
tyr Stephen  whom  the  Jews  stoned.  Simon 
(Peter)  also  and  Paul  were  perfect  martyrs. 
And  James  and  John  walked  in  the  footsteps 
of  their  Master  Christ.  Also  (others)  of  the 
apostles  thereafter  in  divers  places  confessed 
and  proved  true  martyrs.  And  also  con- 
cerning our  brethren  who  are  in  the  West, 
in  the  days  of  Diocletian  there  came  great 
affliction  and  persecution  to  the  whole 
Church  of  God,  which  was  in  all  their 
region.  The  Churches  were  overthrown 
and  uprooted,  and  many  confessors  and 
martyrs  made  confession.  And  (the  Lord) 
turned  in    mercy  to  them  after   they  were 


3  Heb.  xi.  32,  sq. 
^  2  Mace.  vii.  i,  sq. 


5  Heb.  xi.  38. 

«  2  Mace.  vi.  18,  sq. 


402 


APHRAHAT. 


persecuted.  And  also  in  our  days  these 
things  happened  to  us  also  on  account  of 
our  sins ;  but  also  that  what  is  written 
might  be  fulfilled,  even  as  our  Redeemer 
said  : — Jliese  things  are  to  he.  ^  The  Apostle 
also  said  : — Also  over  us  is  set  this  cloud  of 
confession  ;'^  which  (is)  our  honour,  wherein 
many  confess  and  are  slain. 


Demonstration   XXII. — Of   Death   and  the 
Latter  Times. 

§  I.  The  upright  and  righteous  and  good 
and  wise  fear  not  nor  tremble  at  death,  be- 
cause of  the  great  hope  that  is  before  them. 
And  they  at  every  time  are  mindful  of  death, 
their  exodus,  and  of  the  last  day  in  which 
the  children  of  Adam  shall  be  judged. 
They  know  that  by  the  sentence  of  judg- 
ment death  has  held  sway,  because  Adam 
transgressed  the  commandment ;  as  the 
Apostle  said: — Death  ruled  from  Adam  unto 
Moses  even  over  those  who  sinned  not,  so  that 
also  upon  all  the  children  of  Adam  it  passed^ 
even  as  it  passed  upon  Adam.  And  how 
did  death  rule  from  Adam  unto  Moses .? 
Clearly,  when  God  laid  down  the  command- 
ment for  Adam,.  He  warned  him,  and  said  : 
—  On  the  day  that  thou  shall  eat  of  the  tree  of  the 
knowledge  of  good  and  evil,thou  shall  die  the  death.'' 
So  when  he  transgressed  the  commandment 
and  ate  of  the  tree,  death  ruled  over  him 
and  over  all  his  progeny.  Even  over  those 
who  had  not  sinned,  even  over  them  did 
death  rule  through  Adam's  transgression  of 
the  commandment. 

§  2.  And  why  did  he  say  : — From  Adam 
unto  Moses  did  Death  rule  ?  And  who  is  so  ill- 
furnished  with  knowledge  as  to  imagine  that 
only  from  Adam  to  Moses  has  death  had  do- 
minion .?  Yet  let  him  understand  from  this 
that  he  said  : — Upon  all  men  it  passed.  Thus, 
upon  all  men  it  passed  from  Moses  until  the 
world  shall  end.  Yet  Moses  preached  that 
its  kingdom  is  made  void.     For  when  Adam 


1  Matt.  xxiv.  6  ;  Luke  xxi.  9. 
*  Rom  V.  14,  12. 


2  Heb.  xi.  I. 
■*  Gen.  ii.  17, 


transgressed  the  commandment  whereby 
the  sentence  of  death  was  passed  upon  his 
progeny,  Death  hoped  that  he  would  bind 
fast  all  the  sons  of  man  and  would  be  king 
over  them  for  ever.  But  when  Moses  came, 
he  proclaimed  the  resurrection,  and  Death 
knew  that  his  kingdom  is  to  be  made  void. 
For  Moses  said  : — Reuben  shall  live  and  not 
die,  and  shall  be  in  number.^  And  when  the 
Holy  One  called  Moses  from  the  bush  he 
said  thus  to  him  : — I  am  the  God  of  Abraham, 
of  Isaac,  and  of  J  a  cob. ^  When  Death  heard 
this  utterance,  he  trembled  and  feared  and 
was  terrified  and  was  perturbed,  and  knew 
that  he  had  not  become  king  for  ever  over 
the  children  of  Adam.  From  the  hour  that 
he  heard  God  saying  to  Moses  : — /  am  the 
God  of  Abraham,  of  Isaac,  and  of  Jacob,  T)ecii\i 
smote  his  hands  together,  for  he  learned 
that  God  is  King  of  the  dead  and  of  the 
living,  and  that  it  is  appointed  to  the  chil- 
dren of  Adam  to  come  forth  from  his  dark- 
ness, and  arise  with  their  bodies.  And  ob- 
serve that  our  Redeemer  Jesus  also,  when 
He  repeated  this  utterance  to  the  Sadducees, 
when  they  were  disputing  with  Him  about 
the  Resurrection  of  the  dead,  thus  said  : — 
God  is  not  (  God)  of  the  dead,  for  all  are  alive 
unto  IIi7n.'' 

§  3.  And  that  God  might  make  known 
to  Death  that  his  authority  is  not  for  ever 
over  all  the  progeny  of  the  world.  He  trans- 
lated Enoch  to  Himself,  because  he  was 
well-pleasing,  and  made  him  deathless.  And 
again  He  took  up  Elijah  to  heaven,  and 
Death  had  no  dominion  over  him  And 
Hannah  said  :■ — Uie  Lord  maketh  to  die  and 
causeth  to  live ;  He  bringeth  down  to  Sheol  and 
raiseth  up.  *  Furthermore  Moses  said  as  from 
the  mouth  of  God  : — I  make  to  die  and  I  cause 
to  live.'^  Again  the  Prophet  Isaiah  also  said  : 
— Thy  dead  shall  live,  and  their  dead  bodies 
shall  rise  again ;  and  the  sleepers  of  the  dust 
shall  he  awakened,  and  shall  glorify  Thee.  * 
When  Death  heard  all  these  things,   amaze- 


5  Deut.  xxxiii.6. 
'  Luke  XX.  38. 
9  Deut.  xxxfi.  39. 


*  Ex.  iii.  6. 
8  I  Sam.  ii.  6. 
'  Is.  xxvi.  19. 


SELECT  DEMONSTRATIONS. 


403 


ment  seized  him,  and  he  sat  him  down  in 
mourningf. 

§  4.  And  when  Jesus,  the  slayer  of  Death, 
came,  and  clothed  Himself  in  a  Body  from 
the  seed  of  Adam,  and  was  crucified  in  His 
Body,  and  tasted  death  ;  and  when  (Death) 
perceived  thereby  that  He  had  come  down 
unto  him,  he  was  shaken  from  his  place 
and  was  agitated  when  he  saw  Jesus  ;  and 
he  closed  his  gates  and  was  not  willing  to 
receive  Him.  Then  He  burst  his  gates,  and 
entered  into  him,  and  began  to  despoil  all 
his  possessions.  But  when  the  dead  saw 
light  in  the  darkness,  they  lifted  up  their 
heads  from  the  bondage  of  death,  and  looked 
forth,  and  saw  the  splendour  of  the  King 
Messiah.  Then  the  powers  of  the  darkness 
of  Death  sat  in  mourning,  for  he  was  de- 
graded from  his  authority.  Death  tasted  the 
medicine  that  was  deadly  to  him,  and  his 
hands  dropped  down,  and  he  learned  that 
the  dead  shall  live  and  escape  from  his 
sway.  And  when  He  had  afflicted  Death  by 
the  despoiling  of  his  possessions,  he  wailed 
and  cried  aloud  in  bitterness  and  said,  "  Go 
forth  from  my  realm  and  enter  it  not.  Who 
then  is  this  that  comes  in  alive  into  my 
realm  ?  "  And  while  Death  was  crying  out 
in  terror  (for  he  saw  that  his  darkness  was 
beginning  to  be  done  away,  and  some  of  the 
righteous  who  were  sleeping  arose  to  ascend 
with  Him),  then  He  made  known  to  him 
that  when  He  shall  come  in  the  fulness  of 
time,  He  will  bring  forth  all  the  prisoners 
from  his  power,  and  they  shall  go  forth  to 
see  the  light.  Then  when  Jesus  had  fulfilled 
His  ministry  amongst  the  dead,  Death  sent 
Him  forth  from  his  realm,  and  suffered  Him 
not  to  remain  there.  And  to  devour  Him 
like  all  the  dead,  he  counted  it  not  pleasure. 
He  had  no  power  over  the  Holy  One,  nor 
was  He  given  over  to  corruption. 

§  5.  And  when  he  had  eagerly  sent  Him 
forth  and  He  had  come  forth  from  his  realm, 
lie  left  with  him,  as  a  poison,  the  promise 
of  life  ;  that  by  little  and  little  his  power 
should  be  done  away.  Even  as  when  a  man 
has  taken  a  poison  in  the  food  which  is  given 
for  (the  support  of)  life,  when  he  perceives 


in  himself  that  he  has  received  poison  in  the 
food,  then  he  casts  up  again  from  his  belly 
the  food  in  which  poison  was  mingled  ;  but 
the  drug  leaves  its  power  in  his  limbs,  so 
that  by  little  and  little  the  structure  of  his 
body  is  dissolved  and  corrupted.  So  Jesus 
dead  was  the  bringer  to  nought  of  Death  ;  for 
through  Him  life  is  made  to  reign,  and 
through  Him  Death  is  abolished,  to  whom  it 
is  said  : — O  Death,  where  is  ihy  victory  ? ' 

§  6.  Therefore,  ye  children  of  Adam,  all 
ye  over  whom  Death  has  ruled,  be  mindful 
of  Death  and  remember  life  ;  and  transgress 
not  the  commandment  as  your  first  father 
did.  O  Kings,  crowned  with  the  diadem, 
remember  Death,  which  will  take  away  the 
diadems  that  are  set  upon  your  heads,  and 
he  shall  be  king  over  you  till  the  time,  when 
ye  shall  rise  again  for  the  judgment.  O  ye 
haughty  and  uplifted  and  proud,  remember 
Death,  which  shall  destroy  your  haughti- 
ness, and  dissolve  the  limbs,  and  separate 
the  joints,  and  the  body  and  its  forms  shall 
be  given  over  to  corruption.  The  lofty  ones 
shall  be  brought  low  by  Death,  and  the  fierce 
and  stern  ones  shall  be  buried  away  in  his 
darkness.  He  shall  take  away  all  the  pride, 
and  they  shall  corrupt  away  and  become 
dust,  until  the  judgment.  O  ye  rich,  remem- 
ber Death ;  for  when  the  time  shall  come 
and  5'-e  shall  draw  nigh  to  him  there,  ye  shall 
not  use  your  wealth  and  possessions.  He 
will  not  place  dainty  viands  before  you,  nor 
will  he  prepare  for  you  a  rich  banquet. 
There  the  body  of  the  gluttons  who  used  to 
live  delicately  shall  be  corrupted.  They 
shall  cease  from  their  luxury  and  shall  not 
remember  it.  There  the  worm  shall  con- 
sume their  bodies,  and  they  shall  clothe 
themselves  in  darkness  over  their  fair  ap- 
parel. They  remember  not  the  ending  of 
this  world,  that  Death  shall  confound  them 
when  they  descend  to  him.  So  they  shall 
sit  in  oppression  and  in  the  shadow  of  death, 
and  shall  not  remember  this  world,  until  the 
end  shall  be  and  they  shall  rise  again  for  the 
judgment.    O  ye  rapacious  and  extortioners 

'  I  Cor.  XV.  55. 


404 


APHRAHAT. 


and  plunderers  of  your  fellows,  remember 
Death,  and  multiply  not  your  sins  ;  for  in 
that  place  sinners  repent  not ;  and  he  who  has 
plundered  his  fellows'  goods  shall  not  pos- 
sess his  own,  but  shall  g-o  to  the  place  where 
man  shall  make  no  use  of  wealth.  And  he 
shall  come  to  nought  and  pass  away  from 
his  honour,  but  his  sins  shall  be  laid  up 
against  the  day  of  judgment. 

§  7.  O  ye  that  trust  in  this  world,  let  this 
world  be  despised  in  your  eyes ;  for  ye  are 
sojourners  and  aliens  in  the  midst  of  it,  and 
ye  know  not  the  day  that  ye  shall  be  taken 
out  of  it.  For  suddenly  shall  Death  come, 
and  separate  and  lead  away  the  lov^ed  chil- 
dren from  their  parents,  and  the  parents 
from  their  darling  children.  He  leads 
away  for  himself  the  precious  only-begotten 
children,  and  their  parents  shall  be  deprived 
of  them  and  shall  come  into  contempt.  He 
separates  precious  friends  unto  himself,  and 
their  beloved  weep  for  them  lamentably. 
He  leads  away  and  takes  prisoners  unto  him- 
self them  that  are  desired  for  their  beauty, 
that  he  may  put  to  shame  their  forms  and 
corrupt  them.  And  those  that  are  glorious 
in  aspect  he  leads  away  to  himself,  and 
they  become  dust  until  the  judgment.  He 
leads  away  betrothed  maidens  from  their 
spouses,  and  binds  them  captive  in  his 
bridal-chamber,  in  his  place  of  gloom.  He 
leads  away  and  separates  betrothed  hus- 
bands from  the  virgins  who  were  designed 
for  them  and  betrothed  in  their  name  ;  and 
these  shall  sit  in  bitter  mourning  over  them. 
He  leads  away  and  separates  unto  himself 
all  the  beautiful  youths  who  supposed  that 
even  unto  old  age  they  would  not  see  death. 
He  leads  away  and  gathers  unto  himself 
the  loved  infants  of  days,  wnth  whom  their 
parents  were  not  satiated.  He  leads  away 
to  himself  the  wealthy,  the  sons  of  luxury  ; 
And  they  leave  their  possessions  as  the  waves  of 
the  sea.^  He  leads  away  to  himself  the  skil- 
ful artificers,  who  were  raising  up  the  world 
by  their  wonderful  works.  He  leads  away 
to  himself  the  subtle  and  the  wise,  and  they 


'  Ecclus.  xxix.  18.; 


become  simple,  not  distinguishing  good 
from  evil.  He  leads  away  to  himself  the 
richly  endowed  of  this  world,  and  their  en- 
dowments are  destroyed  and  shall  not  be 
established  for  ever.  He  leads  away  to 
himself  the  mighty  and  the  great  ones,  and 
their  might  is  brought  low  and  weakened, 
and  comes  to  an  end.  Them  that  were  con- 
fident that  their  might  would  not  be  brought 
lower,  in  the  day  of  death,  men  that  are 
of  lower  degree  than  theirs  gather  together 
their  bodies.  They  that  trust  that  in  their 
death  they  shall  be  buried  with  honour, 
it  befalls  them  that  the  dogs  devour  them. 
And  they  that  trust  that  they  shall  be 
buried  in  the  place  wherein  they  were  born, 
know  not  but  that  in  the  land  of  their  cap- 
tivity they  shall  even  be  gathered  (to  the 
grave)  with  insult.  They  that  trusted  in 
their  possessions,  that  they  should  give 
them  in  inheritance  to  their  children,  from 
them  it  is  hidden  that  they  shall  be  plun- 
dered by  their  enemies.  Death  leads  away 
to  himself  the  brave  and  the  warriors,  who 
thought  to  lay  waste  the  great  world.  Death 
leads  away  them  that  adorn  themselves 
with  all  pleasant  things,  and  the  burial  of 
an  ass  befalls  them  when  they  are  buried. 
Death  rules  over  the  unborn,  and  takes  them 
captive  to  himself  before  they  are  born. 
Death  leads  away  to  himself  them  that  are 
honoured  with  pomps,  and  they  come  into 
contempt  when  they  descend  to  him,  to  the 
realm  of  darkness,  where  there  is  no  light. 
He  is  not  ashamed  before  Kings  (that  are) 
crowned  with  the  diadem.  He  is  not 
abashed  before  the  lofty  and  the  fierce  ones 
who  lay  waste  the  lands.  Death  respects 
not  the  persons  of  the  honourable,  nor  does 
he  receive  a  bribe  from  the  rich.  Death  de- 
spises not  the  poor,  nor  does  his  soul  scorn 
him  that  has  nothing.  Death  honours  not 
them  that  live  in  magnificence,  nor  with 
him  are  the  good  distinguished  from  the  bad. 
He  takes  no  account  of  the  aged,  rather  than 
of  children  in  respect  of  honour.  The  lords 
of  prudence  he  makes  without  understand- 
ing, and  them  that  used  to  make  haste 
and  vex  themselves,  in  acquiring  possessions 


SELECT  DEMONSTRATIONS. 


405 


there  with  him,  these  are  stripped  of  their 
gains.  He  leads  away  to  himself  slaves 
and  their  masters  ;  and  there  the  masters 
are  not  honoured  more  than  their  servants. 
Small  and  great  are  there,  and  they  hear  not 
the  voice  of  the  oppressor.  The  slave  who  is 
freed  from  his  master '  there  pays  no  regard 
to  him  who  used  to  oppress  him.  Death 
binds  and  makes  captive  to  himself  the 
keepers  of  prisoners,  and  the  prisoners  who 
were  shut  up.  By  means  of  Death  the  pri- 
soners are  released,  and  fear  not  again  be- 
cause of  their  oppressors. 

§  8.  They  that  live  daintily  fear  death; 
but  the  afflicted  look  forward  with  hope  that 
they  shall  be  speedily  taken  away.  AH 
the  rich  tremble  because  of  death  ;  but  the 
poor  desire  it,  that  they  may  rest  from  their 
labour.  Death  terrifies  the  mighty  when 
they  remember  him  ;  but  the  sick  look  for- 
ward with  hope  to  him  that  through  him 
they  may  forget  their  pains.  Again  the 
young  children  are  afraid  of  death,  for  when 
it  comes  upon  them  they  shall  leave  their 
pleasures ;  but  the  old  men  advanced  in 
years  pray  for  it,  they  that  are  in  need  of 
daily  bread. 

§  9.  The  sons  of  peace  remember  death  ; 
and  they  forsake  and  remove  from  them 
wrath  and  enmity.  As  sojourners  they 
dwell  in  this  world,  and  prepare  for  them- 
selves a  provision  for  the  journey  before 
them.  On  that  which  is  above  they  set 
their  thoughts,  on  that  which  is  above  they 
meditate  ;  and  those  things  which  are  be- 
neath their  eyes  they  despise.  They  send 
away  their  treasures  to  the  place  where 
there  is  no  p6ril,  the  place  where  there  is 
no  moth,  nor  are  there  thieves.  They 
abide  in  the  world  as  aliens,  sons  of  a  far 
land  ;  and  look  forward  to  be  sent  out 
of  this  world  and  to  come  to  the  city,  the 
place  of  the  righteous.  They  afflict  them- 
selves in  the  place  of  their  sojourning  ;  and 
they  are  not  entangled  or  occupied  in  the 
house  of  their  exile.  Ever  day  by  day  their 
faces  are  set  upwards,  to  go  to  the  repose 

'  Job  iii.  18, 19. 


of  their  fathers.  As  prisoners  are  they  in 
this  world,  and  as  hostages  of  the  King  are 
they  kept.  To  the  end  they  have  no  rest  in 
this  world,  nor  is  (their)  hope  in  it,  that  it 
will  continue  for  ever.  They  that  acquire 
possessions,  rejoice  not  in  them,  and  they 
that  beget  children,  death  fills  them  with 
sorrow.  They  that  build  cities,  shall  not 
be  left  in  them  ;  and  those  that  hasten  and 
toil  for  anything,  are  in  no  wise  to  be  dis- 
tinguished from  fools.  O  man  without 
sense,  whosoever  he  be  whose  trust  is  in 
this  world  ! 

§  10.  Remember,  my  beloved,  and  com- 
pare and  consider  in  thy  mind,  who  is  there 
of  former  generations  who  has  been  left  in 
this  world  so  as  to  continue  for  ever  ?  Death 
has  led  away  the  former  generations,  the 
great  ones  and  the  mighty  and  the  subtle. 
Who  is  there  that  acquired  great  posses- 
sions, and  at  the  time  when  he  departed  took 
them  with  him  .-*  That  which  was  gathered 
together  from  the  earth  returns  back  into  its 
bosom  ;  and  naked  does  a  man  depart  from 
his  possessions.  The  wise,  when  they  ac- 
quire goods,  send  some  of  them  before 
them,  as  Job  said  : — My  witnesses  are  in 
heaven  ;  and  again  : — My  brethren  and  my 
lovers  are  with  God."^  And  our  Lord  com- 
manded them  that  acquire  possessions  to 
make  for  themselves  friends  in  heaven,  and 
also  to  lay  up  treasures  there. ' 

§  II.  Do  thou  also  remember  death,  O 
wise  scribe,  that  thy  heart  be  not  lifted  up, 
so  that  thou  shouldest  forget  the  sentence 
of  judgment.  Death  leaves  not  aside  the 
wise,  nor  respects  the  persons  of  the  subtle. 
Death  leads  away  to  himself  the  wise 
scribes,  so  that  they  forget  that  which  they 
have  learned,  until  the  time  comes  in  which 
all  the  righteous  shall  rise  again. 

§  12.  In  that  place  they  shall  forget  this 
world.  There  they  have  no  want  ;  and 
they  shall  love  one  another  with  an  abun- 
dant love.  In  their  bodies  there  shall  be 
no  heaviness,  and  lightly  shall  they  fly  as 


*  Job  xvi.  19  ;  ih.  xvi.  20. 
3  Matt.  vi.  20  ;  Luke  xvi.  9. 


4o6 


APHRAHAT. 


doves  to  their  windows.^  In  their  thoughts 
they  shall  not  there  remember  wickedness  at 
all,  nor  shall  anything  of  uncleanness  arise 
in  their  heart.  In  that  place  there  shall  be 
no  natural  desire,  for  there  they  shall  be 
weaned  from  all  appetites.  There  shall  not 
arise  in  their  heart  anger  or  lasciviousness  ; 
also  they  shall  remove  from  them  all  things 
that  gender  sins.  Fervent  in  their  heart 
will  be  the  love  of  each  other  ;  and  hatred 
will  not  be  fixed  within  them  at  all.  They 
shall  have  no  need  there  to  build  houses, 
for  they  shall  abide  in  light,  in  the  mansions 
of  the  saints.  They  shall  have  no  need  of 
woven  raiment,  for  they  shall  be  clothed  in 
eternal  light.  They  shall  have  no  need  of 
food,  for  they  shall  recline  at  His  table  and 
be  nurtured  for  ever.  The  air  of  that  region 
is  pleasant  and  glorious,  and  its  light  shines 
out,  and  is  goodly  and  gladsome.  Planted 
there  are  beautiful  trees,  whose  fruits  fail 
not,  and  whose  leaves  fall  not.  Their 
boughs  are  glorious,  their  perfume  delight- 
ful, and  of  their  taste  no  soul  shall  grow 
weary  forever.  Spacious  is  the  region,  nor 
is  it  limited ;  yet  its  inhabitants  shall  see  its 
distance  even  as  that  which  is  near.  There 
the  inheritance  shall  not  be  divided,  and  no 
man  shall  say  to  his  fellow: — "This  is 
mine  and  that  is  thine."  They  shall  not  be 
bound  there  in  the  desire  of  covetousness, 
nor  shall  they  go  astray  there  concerning 
remembrance.  There  a  man  shall  not  love 
his  neighbour  with  especial  reverence,  but 
abundantly  shall  they  all  love  one  another 
after  one  fashion.  They  shall  not  marry 
wives  there,  nor  shall  they  beget  children  ; 
nor  shall  there  the  male  be  distinguished 
from  the  female  ;  but  all  shall  be  sons  of 
their  Father  Who  is  in  heaven  ;  as  the  Pro- 
phet said  : — Is  there  ?iot  one  Father  of  ns  all ; 
is  there  not  one  God  Who  created  ns  ?  '^ 

§  13.  And  as  regards  that  which  I  said  ; 
that  there  they  shall  not  take  wives,  nor  is 
male  distinguished  from  female,  our  Lord 
and  His  Apostles  have  taught  us.  For  our 
Lord   said  : — 7hey   that    are  zvorthy    of  that 


'  Is.  Ix.  8. 


2  Mai.  ii.  10. 


world,  and  of  that  resurrection  from  the  abode 
of  the  dead,  shall  not  take  wives,  nor  shall 
(women)  beco77ie  wives  to  men  ;  for  they  cannot 
die  ;  but  they  are  as  the  angels  in  heaven,  and  are 
the  children  of  God^  And  the  apostle  said  : — 
There  is  neither  male  nor  female,  neither  bond 
nor  free ;  but  ye  are  all  one  in  Jesus  Christ.^ 
For,  as  for  Eve,  to  spread  abroad  generation, 
God  took  her  out  from  Adam,  that  she 
might  become  the  mother  of  all  living  ;  but 
yet  in  that  world  there  is  no  female  ;  even  as 
in  heaven  also  there  is  no  female,  nor  gene- 
ration, nor  use  of  concupiscence.  In  that 
place  there  is  no  deficiency,  but  fulness  and 
perfection.  The  aged  shall  not  die  and  the 
yoimg  shall  not  grow  old.  And  it  is  in  ex- 
pectation of  growing  old  and  dying  that 
young  men  take  wives  and  beget  children, 
that  when  the  fathers  shall  have  died  the 
children  may  rise  up  in  their  stead.  Now 
all  these  things  have  their  use  only  in  this 
world,  for  in  that  place  there  is  no  want, 
nor  any  deficiency,  nor  concupiscence,  nor 
generation,  nor  ending,  nor  failure,  nor 
death,  nor  termination,  nor  old  age.  There 
is  neither  hatred,  nor  wrath,  nor  envy,  nor 
weariness,  nor  toil,  nor  darkness,  nor  night, 
nor  falsehood.  There  is  not  in  that  place 
any  want  at  all ;  but  it  is  full  of  light,  and 
life,  and  grace,  and  fulness,  and  satisfaction, 
and  renewal,  and  love,  and  all  the  good 
promises  that  are  written  but  not  yet  sealed. 
For  there  is  there  that  which  eye  hath  not  seen 
and  ear  hath  not  heard,  and  which  hath  not 
come  up  into  the  heart  of  man,^  that  which  is 
unspeakable  and  which  a  man  cannot  utter. 
And  the  Apostle  said  : — That  which  God  hath 
prepared  for  them  that  love  Him.^  Though 
men  shall  say  much,  they  shall  not  be  able 
to  express  it.  That  which  eye  hath  not 
seen,  they  are  unable  to  relate  ;  and  that 
which  ear  hath  not  heard,  it  is  not  right  to 
speak  of  in  such  wise  as  to  compare  it  with 
anything  that  the  ear  has  heard  and  the  eye 
has  seen.  And  that  which  has  not  come  up 
unto  the  heart,  who  is  there  dares  to  speak 


Luke  XX.  35,  36. 
5 1  Cor.  ii.  Q. 


4  Gal.  iii  28. 


SELECT  DEMONSTRATIONS. 


407 


of  it,  as  though  it  was  like  anything  that 
has  come  up  into  the  heart?  But  this  is 
right  for  a  speaker,  to  liken  and  call  that 
phice  the  abode  of  God,  and  the  place  of 
life,  the  perfect  place,  the  place  of  light,  the 
place  of  glory,  the  Sabbath  of  God,  the  day 
of  rest,  the  repose  of  the  righteous,  the  joy 
of  the  just,  the  abode  and  dwelling-place  of 
the  righteous  and  the  holy,  the  place  of  our 
hope,  the  sure  abode  of  our  trust,  the  place 
of  our  treasure,  the  place  that  shall  assuage 
our  weariness  and  remove  our  afflictions, 
and  soothe  our  sighs.  To  these  things  it  is 
right  for  us  to  liken,  and  thus  to  call,  that 
place. 

§  14.  Again,  Death  leads  away  to  himself 
kings,  the  founders  of  cities,  who  strengthen 
themselves  in  splendour.  And  he  does  not 
leave  aside  the  Lords  of  the  countries. 
Death  leads  away  and  takes  captive  to  him- 
self the  avaricious  who  are  not  satisfied  nor 
say  "  Enough  ";  and  he  is  greedy  for  them 
with  a  greater  greed  than  theirs.  Death 
leads  away  to  himself  the  despoilers  who 
were  not  by  their  grace  restrained  from 
despoiling  their  fellows.  Death  leads 
away,  to  himself  the  oppressors,  and 
through  death  are  they  restrained  from  ini- 
quity. Death  leads  away  to  himself  the 
persecutors,  and  the  persecuted  have  rest 
till  they  go  to  him.  Death  leads  away  to 
himself  them  that  swallow  up  their  fellows, 
and  the  down-trodden  and  oppressed  have 
rest  for  a  little  until  they  themselves  also 
are  led  away  and  go  thither.  Death  leads 
away  them  that  abound  in  meditations,  and 
all  they  have  thought  upon  is  dissolved  and 
brought  to  nought.  Men  meditate  upon 
many  matters,  and  death  comes  upon  them 
suddenly,  and  they  are  led  away  ;  and 
thereafter  they  remember  nothing  that  they 
have  thouglit  upon.  There  is  one  that 
makes  plans  for  many  years,  and  (the 
knowledge)  is  withheld  from  him  that  he 
shall  not  survive  to-morrow.  Some  son  of 
Adam  is  uplifted  and  vaunts  himself  over 
his  fellow  ;  and  death  comes  upon  him  and 
brings  to  nought  his  vaunting.  The  rich 
man  plans  to  add  to  his   possessions,  and 


he  knows  not  that  he  shall  not  continue  to 
possess  even  that  which  he  has  acquired. 
Death  leads  away  to  himself  all  the  children 
of  men,  and  binds  them  fast  in  his  abode 
until  the  judgment.  Also  over  those  that 
have  not  sinned  is  he  king,  because  of  the 
sentence  of  judgment  that  Adam  received 
for  his  sins. 

§  15.  And  the  Life-giver  shall  come,  the 
Destroyer  of  Death,  and  shall  bring  to 
nought  his  power,  from  over  the  just  and 
from  over  the  wicked.  And  the  dead  shall 
arise  with  a  mighty  shout,  and  Death  shall 
be  emptied  and  stripped  of  all  the  captivity. 
And  for  judgment  shall  all  the  children  of 
Adam  be  gathered  together,  and  each  shall 
go  to  the  place  prepared  for  him.  The  risen 
of  the  righteous  shall  go  vmto  life,  and  the 
risen  of  the  sinners  shall  be  delivered  unto 
death.  The  righteous  who  kept  the  com- 
mandment shall  go,  and  shall  not  come 
nigh  unto  judgment  in  the  day  that  they 
shall  rise  ;  as  David  asked.  Arid  bring  not 
thy  servant  into  judgment ; '  nor  will  their 
Lord  terrify  them  in  that  day. 

§  16.  Remember  that  the  Apostle  also 
said,  We  shall  judge  angels."^  And  our  Lord 
said  to  His  disciples,  Ye  shall  sit  on  twelve 
thrones,  and  judge  twelve  tribes  of  the  house  of 
Israeli  And  Ezekiel  said  concerning  right- 
eous men,*  that  they  shall  judge  Ahola  and 
Aholibah.  Since,  then,  the  righteous  are  to 
judge  the  wicked.  He  has  made  clear  con- 
cerning them  that  they  shall  not  come  into 
judgment.  And  as  to  what  the  apostles 
say,  that  We  shall  judge  angels,  hear,  and  I 
will  instruct  thee.  The  angels  who  shall  be 
judged  by  the  apostles  are  the  priests  who 
have  violated  the  law  ;  as  the  Prophet  said, 
77/1?  lips  of  the  priest  shall  guat'd  knowledge,  and 
the  law  shall  they  inquire  of  his  mouth ;  be- 
cause he  is  the  angel  of  the  Lord,  the  most 
mighty.^  The  angels  who  are  the  priests,  of 
whose  mouth  ihe  law  is  inquired,  when  they 
transgress  the  law,  shall  be  judged  at  the 


'  Ps.  cxlii.  2. 
3  Matt.  xix.  28 
^  Mai.  ii.  7. 


Luke  xxii.  30. 


2  Cor.  vi.  3. 

*  Ezek.  xxiii.  24, 25 


4o8 


APHRAHAT. 


last  by  the  apostles,   and  the  priests  who 
observe  the  law. 

§  17.  And  the  wicked  shall  not  arise  in  the 
iudgtnent,  nor  sinners  in  the  congregation  of  the 
righteous}  And  even  as  the  righteous  who 
are  perfected  in  good  works  shall  not  come 
into  the  judgment  to  be  judged,  so  of  the 
wicked  also  whose  sins  are  many,  and  the 
measure  of  whose  offences  is  overflowing, 
it  shall  not  be  required  that  they  should 
draw  nigh  unto  the  judgment,  but  when 
they  have  risen  again  they  shall  turn  back 
to  Sheol,  as  David  said.  The  wicked  shall 
turn  back  to  Sheol,  and  all  the  nations  that  for- 
get God.*  And  Isaiah  said,  All  the  nations 
are  as  a  dt  op  from  the  bucket,  and  as  the  turn- 
ing of  the  balance.  And  the  isles  as  a  gtain  of 
sand  shall  be  cast  away,  and  all  the  nations  are 
esteemed  as  nothingness  by  Him.  For  destruc- 
tion and  the  sword  are  they  esteemed  by  Him.^ 
Therefore  learn  and  be  persuaded,  that  all 
the  nations  that  know  not  God  their  Maker, 
are  esteemed  by  God  as  nothingness,  and 
shall  not  come  nigh  to  judgment,  but  as 
soon  as  they  have  risen  shall  turn  back  to 
Sheol. 

§  18.  But  all  the  rest  of  the  world  who 
are  called  sinners  shall  stand  in  the  judg- 
ment and  be  rebuked.  Those  in  whom 
there  is  a  little  shortcoming  will  the  judge 
rebuke,  and  make  known  to  them  that  they 
have  offended.  And  He  will  give  them  the 
inheritance  of  life  after  the  judgment.  And 
understand  that  our  Lord  has  made  known 
to  us  in  His  Gospel,  that  every  man  accord- 
ing to  his  work  shall  receive  his  reward.  He 
that  received  money,  showed  the  increase 
on  it.  He  whose  pound  or  talent  produced 
tenfold,  received  life,  perfect,  in  nothing 
lacking.  He  whose  pound  or  talent  pro- 
duced fivefold,  received  the  half  of  ten. 
One  was  given  a  tenfold  authority  and  one 
a  fivefold.  Now  consider  and  see,  that  the 
increase  of  five  is  less  than  that  of  ten  ;  and 
the  labourers  who  demand  the  reward  excel 
them  that  received  it  in  silence.  They  w^ho 
toiled  all  the  day,  with  bold  face  receive  the 


'  Ps.  i.  5. 


2  Ps.  ix.  17. 


'^  Is.  xl.  15,  17. 


reward  and  demand  it,  in  confidence  that 
He  will  add  more  to  them.  While  they  who 
worked  one  hour  receive  it  in  silence,  and 
know  that  through  grace  they  receive  mercy 
and  life.  The  sinners  whose  sins  are  many 
shall  be  condemned  by  the  place  of  judg- 
ment, and  shall  go  into  torments.  And 
from  that  time  and  onwards,  judgment  shall 
rule  over  them. 

§  19.  Furthermore,  hearken  unto  the 
Apostle  who  said,  Every  man  according  to 
his  work  shall  receive  his  reward.*  He  that 
toiled  little,  shall  receive  according  to  his 
remissness;  and  he  that  made  much  speed, 
shall  be  rewarded  according  to  his  speed. 
And  Job  also  said.  Far  be  it  from  God  to- 
do  iniquity  ;  and  far  be  it  from  Him  to  do  sin. 
For  according  to  a  man^s  works  will  He  re- 
ward him,  and  a  man  shall  receive  according  ta 
his  ways.^  And  also  the  Apostle  said, 
Star  excels  star  in  brightness.  So  also  is  the 
resurrection  of  the  dead. ^  Therefore  know 
that,  even  when  men  shall  enter  into  life, 
yet  reward  shall  excel  reward,  and  glory 
shall  excel  glory,  and  recompense  shall  ex- 
cel recompense.  Degree  is  higher  than  de- 
gree ;  and  light  is  more  goodly  thai>  light 
in  aspect.  The  sun  excels  the  moon,  and 
the  moon  is  greater  than  the  stars  that  are 
with  her.  And  observe  that  the  moon  and 
the  stars  are  also  under  the  power  of  the 
sun,  and  their  light  is  swallowed  up  in  the 
splendour  of  the  sun.  And  the  sun  has  no- 
power  along  with  the  moon  and  the  stars, 
that  he  may  not  abolish  the  night  which 
has  been  separated  from  the  day.  And 
when  the  sun  was  created,  he  was  called  a 
luminary.  And  observe  that  the  sun  and 
the  moon  and  the  stars  are  all  called  lu- 
minaries ;  but  luminary  excels  luminary. 
The  sun  obscures  the  light  of  the  moon, 
and  the  moon  likewise  darkens  the  light  of 
the  stars  ;  and  star  excels  star  in  its  light. 

§  20.  And  understand  (this)  also,  from 
that  which  is  of  this  world,  those  wha 
labour  with  toil,  and  from   the  hired   men 


4  I  Cor.  iii.  8. 

*  I  Cor.  XV.  41,  42. 


*  Job  xxxiv.  ID,  II. 


SELECT  DEMONSTRATIONS. 


409 


who  work  with  their  fellows.  There  are 
some  who  hire  their  fellow-men  by  day- 
wages,  and  (these)  receive  the  wage  of 
their  toil  ;  and  there  are  some  who  are 
hired  for  the  month,  and  compute  and  re- 
ceive the  wage  for  the  time,  at  the  time 
agreed.  And  the  day-wage  is  distinguished 
from  the  monthly  wage  ;  and  yearly  exceeds 
monthly  wage. 

§  21.  And  also  again,  understand  it  from 
the  authority  that  is  in  this  world.  There 
are  some  who  please  the  king  by  their  ac- 
tivity, and  receive  honour  from  those  in 
authority.  One  receives  a  crown  frdm  the 
king:,  to  become  governor  in  one  of  the 
countries.  And  under  the  authority  of 
another,  the  king  places  towns  ;  and  also 
he  excels  his  inferiors  in  his  attire.  Some 
receive  presents  and  gifts,  and  one  honour 
is  distinguished  from  another.  There  is  one 
to  whom  the  king  gives  the  honour  of  being 
steward  over  all  the  treasury.  Another,  ac- 
cording to  his  lower  condition,  serves  the 
king,  and  his  authority  is  only  to  provide 
the  daily  food. 

§  22. 'Also  in  respect  of  penalty,  I  say 
that  all  men  are  not  equal.  He  that  has 
done  great  wickedness  is  greatly  tormented. 
And  he  that  has  offended  not  so  much  is 
less  tormented.  Some  shall  go  mto  outer 
darkness,  7vhere  there  is  iveeping  and  gnashing 
of  teeth. ^  Others  shall  be  cast  into  the  fire, 
according  as  they  deserve ;  for  it  is  not 
written  that  they  shall  gnash  their  teeth, 
nor  that  there  is  darkness  there.  Some  shall 
be  cast  into  another  place,  a  place  where 
their  worm  shall  not  die,  and  their  fire  shall  not 
be  quenched,  and  they  shall  become  an  astonish- 
ment to  all  flesh. "^  In  the  faces  of  others  the 
door  shall  be  closed  and  the  Judge  will  say 
to  them  : — /  know  you  not.^  And  consider 
that,  as  the  reward  for  good  deeds  is  not 
equal  for  all  men,  so  it  is  also  for  evil  deeds. 
Xot  in  one  fashion  shall  men  be  judged, 
but  every  man  according  to  his  works  shall 
receive   his  requital,   because  the   Judge  is 


'  Matt.  vii.  12. 
'•''  Matt.  XXV.  12. 


2  Is.  Ixvi.  24. 


clothed  in    righteousness    and   regards   not 
the  persons  of  men. 

§  23,  And  even  as  I  have  showed  thee 
concerning  the  world,  how  one  honour  ex- 
cels another,  of  those  that  kings  and  rulers 
of  this  world  give  to  those  beneath  them  ; 
also  concerning  this  I  have  showed  thee, 
that  even  as  kings  have  good  gifts  to  give 
to  those  honoured  by  them,  so  also  they 
have  prisons  and  chains  and  fetters,  which 
are  various  kinds  of  bonds.  One  man  of- 
fends the  king  with  a  grievous  offence,  and 
without  inquiry  he  is  delivered  over  to 
death.  Another  offends,  yet  is  not  deserv- 
ing of  death  ;  he  is  put  in  bonds  until  he  is 
judged  ;  and  is  chastised,  and  the  king  re- 
mits his  offence.  There  is  another  whom 
the  king  has  held  in  regard  ;  and  outside 
the  prison  house  he  is  kept  in  freedom, 
without  chains  and  without  bonds.  He 
that  is  put  to  death  is  distinguished  from 
him  that  is  bound;  and  the  punishment  of 
one  exceeds  that  of  another,  according  to  the 
desert  of  his  offence.  But  come  thou  to  our 
Redeemer,  Who  said  : — 3Ia?iy  are  the  man- 
sions in  My  Father  s  house.^ 

§  24.  My  beloved,  men  who  are  inferior 
in  understanding,  dispute  about  this  that  I 
write  to  thee,  and  say: — "What  is  the 
place  in  which  the  righteous  shall  receive 
a  good  reward  ;  and  what  is  the  place  in 
which  are  torments,  in  which  the  wicked 
shall  receive  the  punishments  of  their 
works  .-*  "  O  man  that  thinkest  thus,  I  will  ask 
thee,  and  tell  thou  me,  why  is  death  called 
death,  and  why  is  Sheol  called  Sheol .-'  For 
it  is  written  that  when  Korah  and  his  com- 
panions made  a  schism  against  Moses,  the 
earth  opened  her  mouth  and  swallowed  them  up, 
and  they  went  down  alive  into  Sheol. '"  There- 
fore that  was  the  mouth  of  Sheol  that  was 
opened  in  the  wilderness.  David  also  said. 
The  wicked  shall  turn  back  to  Sheol.  ^  We  say 
that  to  Sheol,  in  which  Korah  and  his  com- 
panions were  swallowed  up,  thither  shall 
the  wicked  be  turned  back.  For  God  has 
power,  if  He  chooses,  to  give  inheritance  of 

••  John  xiv.  2.         5  Num.  xvi.  32,  33.         «  Ps.  ix.  17. 


4IO 


APHRAHAT. 


life  in  heaven,  and  if  it  please  Him,  in  the 
earth.  Jesus  our  Lord  said,  Blessed  are 
the  poor  in  spirit,  for  theirs  is  the  kingdom 
of  heaveii.^  And  to  one  of  those  who  were 
crucified  with  Him,  who  believed  on  him. 
He  swore  : — Thou  slialt  he  with  Me  to-day  in 
the  garden  of  Eden^  And  the  Apostle  said, 
When  the  righteous  shall  rise  agai?i,  they  shall 
fly  upwards  to  meet  our  Redeemer.^  But, 
however,  we  say  thus  :  That  which  our 
Redeemer  said  to  us  is  true  -.^Heaven  and 
earth  shall  pass  away/  And  the  Apostle 
said,  Hope  which  is  see7i  is  nothope/  And 
the  Prophet  said,  The  heavens  shall  pass 
away  as  smoke,  and  the  earth  as  a  garment 
shall  wear  away  ;  and  its  inhabitants  shall  be- 
come like'it.  *  And  Job  said  concerning'  those 
that  sleep,  Till  the  heavens  wear  out,  they 
shall  not  be  aroused,  nor  shall  they  wake  out  of 
their  sleep.''  From  these  things  be  thou  per- 
suaded that  this  earth,  in  which  the  chil- 
dren of  Adam  are  sown,  and  the  firmament 
that  is  over  men,  (even)  that  firmament 
which  is  set  to  divide  the  upper  heavens 
from  the  earth  and  this  life,  shall  pass 
away,  and  wear  out,  and  be  destroyed. 
And  God  will  make  a  new  thing  for  the 
children  of  Adam,  and  they  shall  inherit  in- 
heritances in  the  Kingdom  of  Heaven.  If 
He  shall  give  them  inheritance  in  the  earth, 
it  shall  be  called  the  kingdom  of  heaven. 
And  if  in  Heaven,  it  is  easy  for  Him  to  do. 
For  with  the  kings  of  the  earth  also, 
although  each  one  of  them  abides  in  his 
own  place,  yet  every  place  to  which  their 
authority  extends,  is  called  their  kingdom. 
So  the  sun  is  a  luminary  set  in  the  heaven, 
yet  for  everyplace  to  which  its  rays  extend, 
its  authority  suffices,  whether  on  sea  or  on 
land.  And  observe  that  the  princes  of  the 
world  also  have  banquetings  and  delights, 
and  in  every  place  or  state  into  which  they 
go,  their  banquetings  are  with  them  ;  and  in 
whatever  place  pleases  them,  they  make  a 
prison-house.     For  the  sun  in  twelve  hours 


1  Matt.  V.  3. 
3  I  Thess.  iv.  17. 
*  Rom.  viii.  24. 
'  Job.  xiv.  12. 


2  Luke  xxiii.  43. 
*  Matt.  xxiv.  35. 
6  Is.  ]i.  6. 


circles  round,  from  the  east  unto  the  west  ; 
and  when  he  has  accomplished  his  course, 
his  light  is  hidden  in  the  night-time,  and  the 
night  is  not  disturbed  by  his  power.  And 
in  the  hours  of  the  night  the  sun  turns  round 
in  his  rapid  course,  and  turning  round  be- 
gins to  run  in  his  accustomed  path.  As  for 
the  sun  that  is  with  thee,  thou  wise  man, 
from  thy  childhood  till  the  completion  of 
thy  old  age,  thou  knowest  not  where  he 
runs  in  the  night-time,  so  as  to  circle  round 
to  the  place  of  its  course.  Is  it  necessary 
for  thee  to  inquire  into  those  things  that  are 
hidden  from  thee .'' 

§  25.  These  memorials  I  have  written  for 
our  brethren  and  beloved,  the  children  of 
the  Church  of  God,  that  when  these  come 
into  their  hands  in  various  places,  and  when 
they  read 'in  them,  they  may  also  remember 
my  insignificance  in  their  prayers,  and  may 
know  that  I  am  a  sinner  also,  and  fall  short  ; 
but  that  this  is  my  faith,  that  I  have  set 
forth  from  the  beginning  and  written,  in 
these  chapters  written  (by  me).  Faith  is  the 
foundation,  and  upon  faith  (rest)  the  works 
that  become  it.  And  after  Faith  (I  wrote) 
that  there  are  two  commandments  of  Love. 
And  after  Love,  I  have  written  of  Fasting,  in 
its  demonstration  also  along  with  its  works. 
And  after  Fasting,  I  wrote  of  Prayer  in  its 
fruit  and  in  its  works.  And  after  Prayer,  I 
have  written  about  War  and  about  what- 
ever Daniel  wrote  concerning  the  kingdoms. 
And  after  War,  I  have  written  of  the  exhor- 
tation for  Monks.  And  after  the  Monks,  I 
have  written  about  Repentance.  And  after 
Repentance,  I  have  written  about  the  Re- 
surrection of  the  dead.  And  after  the  Resur- 
rection of  the  dead,  I  have  written  about 
Humility.  And  after  Humility,  I  have 
written  of  the  Pastors,  the  teachers.  And 
after  the  Pastors,  I  have  written  about  the 
Circumcision  in  which  the  people  of  the 
Jews  pride  themselves.  And  after  the  Cir- 
cumcision, I  have  written  about  the  Pass- 
over, and  about  the  fourteenth  day.  And 
after  the  Passover,  I  have  written  about  the 
Sabbath,  in  which  the  Jews  are  puffed  up. 
And  after  the  Sabbath,  I   have  written   an 


SELECT  DEMONSTRATIONS. 


411 


Exhortation,  on  account  of  the  dissension 
which  happened  in  our  days.  And  after  the 
Exhortation,  I  have  written  about  Meats, 
those  that  the  Jews  deem  unclean.  And 
after  the  Meats,  I  have  written  about  the 
Gentiles,  that  they  have  entered  in  and  be- 
come heirs  instead  of  the  original  people. 
And  after  the  Gentiles,  I  have  written  and 
proved  that  God  has  a  Son.  And  after  the 
Son  0/  God,  I  have  written  against  the  Jews, 
who  speak  injuriously  about  Virginity. 
And  after  the  apology  about  Virginity,  I 
have  written  again  Against  the  Jews,  who 
say  : — "  It  is  appointed  for  us  to  be  gathered 
together."  And  after  that  defence,  I  have 
written  about  Almsgiving  to  the  Poor.  And 
after  the  Poor,  I  have  written  a  demonstra- 
tion about  Tlie  Persecuted.  And  after  the 
Persecuted,  I  have  written  at  the  end  about 
Death  and  the  Last  Times.  These  twenty- 
two  discourses  have  I  written  according  to 
the  twenty-two  letters  of  the  alphabet. 
The  first  ten  I  wrote  in  the  six  hundred  and 
forty-eighth  year  of  the  kingdom  of  Alex- 
ander the  son  of  Philip  the  Macedonian,  as 
is  written  in  the  end  of  them.  And  these 
twelve  last  I  wrote  in  the  six  hundred  and 
fifty-fifth  year  of  the  kingdom  of  the  Greeks 
and  of  the  Romans,  which  is  the  kingdom  of 
Alexander,  and  in  the  thirty-fifth  year  of  the 
Persian  King.' 

§  26.  These  things  I  have  written  accord- 
ing to  what  I  have  attained  to.  But  if  any- 
one shall  read  these  dicourses,  and  find 
words  that  do  not  agree  with  his  thought, 
he  ought  not  to  scorn  them  ;  because  what- 
soever is  written  in  these  chapters  was  not 
written  according  to  the  thought  of  one  man, 
nor  for  the  persuasion  of  one  reader;  but  ac- 
cording to  the  thought  of  all  the  Church, 
and  for  the  persuasion  of  all  faith.  If  he 
shall  read  and  hear  with  persuasion,  it  is 
well  ;  and  if  not,  it  is  meet  for  me  to  say 
that  I  wrote  for  those  open  to  persuasion 
and  not  for  mockers.  And  if  again  any 
reader  should  find  words  that  are  spoken  by 
us  in  one  fashion,  and  by  another  sage  in 

'  Sc,  in  the  years  337  and  344,  a.d. 


another  fashion,  let  him  not  be  disturbed  at 
this  ;  for  every  man  speaks  to  his  hearers 
according  to  what  he  can  attain  to.  So  I, 
who  have  written  these  things,  even  if  some 
of  the  words  do  not  agree  with  what  other 
speakers  have  said,  yet  say  this  ;  that  those 
sages  have  spoken  well,  yet  it  seemed  good 
to  me  to  speak  thus.  And  if  any  man  shall 
speak  and  demonstrate  to  me  about  any 
matter,  I  will  receive  instruction  from  him 
without  contention.  Everyone  who  reads 
the  sacred  scriptures,  both  former  and  latter, 
in  both  covenants,  and  reads  with  persua- 
sion, will  learn  and  teach.  But  if  he  strives 
about  anything  that  he  does  not  understand, 
his  mind  does  not  receive  teaching.  But  if  he 
finds  words  that  are  too. difficult  for  him,  and 
he  does  not  understand  their  force,  let  him 
say  thus,  "  Whatsoever  is  written  is  written 
well,  but  I  have  not  attained  to  the  under- 
standing of  it. "  And  if  he  shall  ask  about  the 
matters  that  are  too  hard  for  him  of  wise 
and  discerning  men  who  inquire  into  doc- 
trine, then,  when  ten  wise  men  shall  speak 
to  him  in  ten  different  ways  about  one  mat- 
ter, let  him  accept  that  which  pleases  him  ; 
and  if  any  please  not  him,  let  him  not  scorn 
the  sages  ;  for  the  word  of  God  is  like  a 
pearl,  that  has  a  beautiful  appearance  on 
whatever  side  you  turn  it.  And  remember, 
O  disciple,  what  David  said.  From  all  my 
teachers  have  I  learned."^  And  the  Apostle 
said : — Thou  readest  every  Scripture  that  is 
in  the  Spit  it  of  God.  And  prove  everything; 
hold  fast  that  which  is  good ;  and  flee  from 
every  evil  thing.  ^  For  if  the  days  of  a  man 
should  be  many  as  all  the  days  of  the  world 
from  Adam  to  the  end  of  the  ages,  and  he 
should  sit  and  meditate  upon  the  Holy 
Scriptures,  he  would  not  comprehend  all 
the  force  of  the  depth  of  the  words.  And 
man  cannot  rise  up  to  the  wisdom  of  God  ; 
as  I  have  written  in  the  tenth  discourse. 
But,  however,  the  words  of  all  speakers  who 
do  not  take  from  the  great  treasure,  are  ac- 
cursed and  to  be  despised.  For  the  image 
of  the  king  (on  his   coin)  is  received  wher- 


2  Ps.  cxix.  99.        ^  I  Thess.  v.  21,  22  ;  2  Tim.  iii.  16. 


412 


APHRAHAT. 


ever  it  goes  ;  but  (the  coin)  in  which  there 
is  base  metal,  is  rejected  and  is  not  received. 
And  if  any  one  should  say,  "These  dis- 
courses were  spoken  by  such  an  one  ;"  let 
him  carefully  learn  that  to  be  careful  to 
inquire  about  the  speaker  is  not  commanded 
him.  I  also  according  to  my  insignificance 
have  written  these  things,  a  man  sprung 
from  Adam,  and  fashioned  by  the  hands  of 
God,  a  disciple  of  the  Holy  Scriptures.  For 
our  Lord  said  : — Every  one  that  asketh  re- 
ceiveth,  and  he  that  seeketh  findeth,  and  for  him 
that  knocketh  it  shall  be  opened.^  And  the 
prophet  said  : — I  will  pour  out  my  spirit  upon 
all  flesh  in  the  last  days,  and  they  shall  prophesy^ 


1  Matt.  vii.  & 


2  Joel  ii.  28. 


Therefore  whoever  shall  read  anything  that 
I  have  written  above,  let  him  read  with 
persuasion,  and  pray  for  the  author  as  a 
brother  of  the  Body  ;  that  through  the  peti- 
tion of  all  the  Church  of  God  ;  his  sins  may 
be  forgiven.  And  let  whoever  reads  un- 
derstand what  is  written  : — Let  him  that 
hears  the  word,  communicate  to  hitn  that  causes 
hijn  to  hear,  in  all  good  things.^  And  again 
it  is  written,  The  sower  and  the  reaper  shall 
rejoice  together.''  And  Every  man  according  to 
his  labours  shall  receive  his  reward.^  And 
There  is  nothing  hidden  that  shall  not  be  revealed 
to  every  man.'' 


3  Gal.  vi.  6. 
s  I  Cor.  iii,  a 


•*  John  iv.  36. 
« Matt.  X.  26. 


S.  GREGORY  THE  GREAT. 


INDEX   OF  TEXTS. 


PAGE 

PAGE 

PAGE 

PAGE 

Gen.  ii.  24.    .    .     . 

65,76 

Ps.  Ixxxiii.    7    (A.    V 

S.  Matt.  xvii. 

26     .    .       64 

S.  John  XVI.  22  .    .           63 

iii.  9    .    .    .    . 

49 

Ixxxiv.  5,  6)  . 

34 

xix.  ^  . 

...       65 

xix.  27.    . 

.          48 

iii.  16  ...    . 

78 

XCV.  II.     .      .      . 

99 

xix.  6  . 

...       65 

Acts  xiii.  30 

68 

iv.  4,  5.    .    .    . 

35 

civ.  15  [A.  V.  cv 

xix.  9  . 

■     •    •       % 

xi.  5    • 

•      ^5 

iv.  9     ...    . 

1 

15)    ...     . 

no 

xxi. 

.    .     24,68 

XI.  12  . 

.      65 

ix.  I      .... 

cxxviii.  3    (.i4.    F 

xxiv.    . 

:  :  ;   ^ 

Rom.  ii.  13    . 

.     108 

xxii.  12     .     .     . 

cxxix.  3)    .     . 

68 

xxiv.  13 

vii.  33- 

.      81 

xxiii 

2 

cxli.  8 .     .    .    . 

45 

XXV.       . 

...      63 

viii.  6  . 

66 

xxxi.  38    .     .     . 

\t 

Prov.  iii.  9. 

25 

XXV.  23 

...      28 

X.  2      .     . 

.       67 

Ex.  xiii.,  XV.,  xvi.    . 

xiv.  4  . 

102 

xxvii,  63 

.    .    .    .      64 

xiii.  14 

•       92 

xiv.  14.     .    .     . 

74 

xxiv.  34 

84 

xxviii.  18 

.    .    .    .      50 

I  Cor.  iii.  2-1 

3 

.     109 

xvi.  8  .    .    .    . 

no 

XV.  8    . 

35 

S.  Mark  xi.  i 

3    .    .    .      48 

iii.  17  . 

•    •  .  §^ 

xvii 

56 

xviii.  19 

32 

xiii.  32. 

•  :  .-^.'"^3 

vii.  7 

66,80 

XXX.,  xxxi.    .    , 

56 

xxi.  27 . 

25 

S.  Luke  i.  38 

xi.  31    . 

•    •       58 

xxxiii.  sq.     .    . 

.      56 

xxiv.  II 

46 

ii   14    . 

•  ■  •  35,55 

XV.  50. 

06 

Lev.  xviii.  7  .    .    . 

76 

XXV.  25 

.     .     .    I 

\1,  102 

iv.  8    . 

•  •  •   54 

2  Cor.  i.  12 

•      ^3 

Num.  XX 

56 

Eccles.  ix.  4 

40 

V.  20    . 

'  .  •   55 

iii.  II  . 

•      67 

xxvii 

56 

Is.  xlii.  22  . 

I 

viii. 

...   78 

vi.  8     . 

.      64 

Deut.  iv.  2 .    .    .    . 

41 

xliii.  26 

58 

X.  17    .     . 

...   55 

Gal.  i.  10    . 

•       ^J 

XX.  18  .    .    .    . 

78 

Jer.  xvii.  24 
Ezek.  ii.  6 . 

92 

xi.  17  . 

...     no 

iv.  29  . 

63 

xxxiii.  25      .     . 

11 

46,63 

xi.  41  . 

...      75 

v.  2.      . 

92 

Kuth  i.  20  .    .    .    . 

35.66 

xvi.  15. 

36 

xiii.  15 

...      92 

vi.  4     . 

:  S 

I  Chr.  xi.  19  .     .    . 

xxxii.  19 

36 

xiii.  27 

...      56 

vi.  8    . 

Job.  xvi.  20    .     .     . 

63 

Dan.  iv.  17 

99 

xiv.  II. 

...      36 

Eph.  iv. 

.      50 

xxii.  3 

46,63 

Hos.  iv.  2  . 

34 

XV.  7    . 

...      56 

V.  29    . 

.      92 

XXX.  29     .    .    . 

Ecclus.xxix.  15.    . 

61 

xviii.  14  . 

...      36 

Phil.  ii.  15  . 

.     46, 6d 

Ps.  i.  2 

109 

xxxiv.  24.     .     . 

25 

xix.  27 

...      53 

I  Thess.  IV.  3 

vi.  8     .    .    .    . 

68,79 

xxxiv.   30  {A.  V 

xxi. 

.    .    .    .      51 

iv.  12  . 

•       27 

,  xxvi.  30   .    .    . 

109 

xxxiv.  25).    . 

66 

xxi.  19 

...      63 

I  Tim.  iii.  lo 

25 

xxvii.  7    .    .    . 

3 

S.  Matt.  V.  9  .    .    . 

S 

S.  John  i.  I 

.    .    .    .      48 

iv.  8     . 

.       37 

xxxii.    J    {A.    V 

V.  II      . 

i.  14.    . 

...      83 

v.     .    . 

•       25 

xxxiii.  7)  .    . 

68 

V.  16    . 

63 

n.  4     . 

.    .    .       4« 

v.  I  .     . 

I 

xliv.  8  {A.  V.  xlv 

vii.  22.    . 

56 

iii.  14  . 

...       83 

Tit.  i.  15    . 

.      79 

7) 

83 

X.  8.    . 

v.  17    . 

'.    '.     13,67 

Heb.  xii.  6 

"'^l 

1.  7 

79 

X.  22    . 

X.  I  .      . 

xii.  14 . 

68 

1.  16  {A.  V.  li,  16) 

34- 

X.  24    .     . 

no 

X.  27    . 

...      52 

Jas.  i.  19.     . 

•       36 

Iviii.  8 .    .    .    . 

3 

X.  25    . 

64 

xi.  34  • 

:  .-^'"'S 

i.  20.    . 

.       36 

Ixxii.    18    {A.   V 

xi.  7    . 

63 

xiii.  10. 

ii.  15    • 

.       29 

Ixxiii.  18  .    . 

34 

xi.  8     . 

63 

xiii.  35 

...   56 

V.      .     . 

22 

Ixxii    28     {A.    V 

XV.   II  . 

24,79 

xiv.  6  . 

...   76 

2  Pet.  ii.  7,  8  . 

:   ^ 

Ixxiii.  28)  .    . 

66 

XV.    12  . 

64 

xiv.  23. 

.  .  24, 109 

ii.  22    . 

Ixxvi.    II     {A.    V 

XV.  13  , 
XV.  18  . 

64 

xiv.  27. 

...       lOI 

I  John  V.  20 

•      83 

Ixxvii.  10).     . 

35 
56 

lOI 

XV,  I,  2 

...      II 

Rev.  iv.  6  . 

•      41 

Ixxxv.  17.     .    . 

XV.  19 . 

79 

xvi.  20.    . 

...   63 

INDEX  OF  SUBJECTS. 


Abbess,  solemnly  ordained  by  the 
Bishop,  4  ;  to  be  selected  by  the 
King  with  consent  of  the  nuns, 
95  ;  must  mamtain  discipline  in 
her  house,  96 ;  must  appeal  to 
Bishops  on  matters  of  enquiry, 
q6  ;  must  assert  all  rights  and 
privileges,  96. 
Abbot,  a  higher   dignity  than  prior, 
21  ;    must   exercise   great    care 
and  judgment,  52,  53  ;  must  be 
triedand  then  watched,  44,  88  ; 
has  to  be  ordained  to  his  office, 
88.    ■ 
Abel,  none  without  a  Cain,  63. 
Abramius  of  Alexandria,  correspon- 
dent of  Gregory,  48. 
Actionani,  Agents,  106. 
Adamnan,L//(jo/'S  Cohnnba,^q  n.,40. 
Adrian,      Gregory's      chartnlaruis, 
made  rector  patrimonii,  97  ;  let- 
ters to,  as  notary  of  Sicily,  44, 69. 
Adulouvald,  son   of  Agilulph,  106 : 
his  history,    106   n.  ;  born   and 
baptised,  105. 
.^therius,Bishop  of  Lyons,letters  to, 
70,93  ;  asked  to  help  Augustine, 
71  ;  question  of  an  assistant  to 
him,  93,  94;  highly  commended 
by  Gregory,  70. 
Affliction,   should    recall    the  evils 
past,   57  ;  a  token    of    remem- 
brance, 57. 
Africa,  under  pestilence,  ^r. 
Agatha,  Bishop   of   Sardmia,  letter 

to,  4. 
Agathosa   complained    of  her    hus- 
band going  into  a  monastery,  69. 
Agilulph,  2,  3  (Lombard  King)  22  n., 
23,  47  n. ;  letter  to,  13  ;  hostile  to 
Gregory,  2,  3  ;    commended  for 
making  peace,  13  ;   had  sworn 
to  peace,  22,  23  ;    his  friendship 
useful,  58,  58  h.  ;  called  Ago,  58  ; 
birth   and  baptism  of  his  son, 
106  ;  became  Arian,  106  n. 
Agnoet;e,  heretics,  45,  45  n.,  48. 
Aigulfus,  Bishop   of   Mettae  (Metz), 

joint  letter  to,  71. 
Albinos,  89. 

Albiila,  a  precious  stone,  107. 
Alcyson,   Bp.   of  Corcyra,  letter  to, 
104,   107 ;    complains   of    being 
wronged   and  oppressed,    106  ; 
partner  in  a  disputed  jurisdic- 
tion, 102,  105. 
Alexander,  deacon,  102. 
Alexandria,  ship  wanted  for,  49. 
Alius  to  the  monastery  of  S.  Andrew, 

Alleluia,  when  to  be  said,  8. 

Almsgiving  may  be  a  snare,  24. 

Altar  of  S.  Andrew  the  Apostle,  62. 

Amandus,  priest,  43,44,  24  n.  ;  priest 
of  the  oratory  of  S.  Severinus, 
44 ;  elected  bishop   of   Surren- 


tum,  44  ;  venerated  at   Surren- 
tum,  44  n. 

Ammonia,  mother-in-law  of  Ste- 
phania,  11. 

Anamundarus,  under  affliction,  47. 

Anastasius,  Bishop  of  Antioch,  letter 
to,  13  ;  the  younger,  13  n.  ;  com- 
mended for  holding  the  faith, 
13 ;  translated  the  Pastoral 
Rule,  88. 

Anathema,  to  be  pronounced  by 
the  Patrician,  64  ;  upon  heresy, 
65  ;  of  binding  force,  67. 

Anatolius,  Gregory's  Apocrisiariits. 
6  n.,  21 ;  letter  to,  11. 

Anatolius  is  quoted,  39  n.  ;  Bishop 
of  Laodicea,  39  n.  ;  writes  on  the 
Paschal  question,  39  n.,  41. 

Anatolius,  deacon  of  Constanti- 
nople, 45,  47,  48,  40,  60  ;  letter 
to,  68.  ;  puts  a  question  in  the- 
ology, 49  ;  letter  to,  68. 

Andrew,  scholasticus,  letter  to,  11  ; 
complimented  after  sickness, ir. 

Andrew,  Bishop  of  Nicopolis,  letter 
to,  18  ;  referred  to  for  a  decision, 
104,  105. 

Angli,are  supplied  by  Gregory  with 
preaching,  28,  29,  108 ;  have 
thrown  away  their  idols,  55  ; 
their  conversion  reserved  for 
Augustine  and  his  companions, 
57  ;  their  mission  commended 
by  Gregory,  72,  73,  28,  29,  55,  57, 
8s ;  the  constitution  for  the 
church,  81. 

Anthemius,  subdeacon,  letters  to, 
44,98. 

Antonina,  greeted  by  Gregory,  37  ; 
young  lady  at  Constantinople, 
52  n.  ;  made  and  gave  a  racaiia. 
Sin..  86 ;  greeted  at  Syracuse, 
58,  86. 

A  paribus,  23  n. 

Apocrisiariits,  6  n.,  21  n. 
Apostolic  See,  5,  19,  20,  21,  22,31  ;  its 
authority  and  consent  necessary' 
for  a  decree,  19 ;  appeals  made 
to,  20,  74  ;  has  to  confirm   the 
grant  of  a  monastery  in  Gaul 
31  ;  its  customs  to  enjoin,  74. 
Aqueducts  of   Rome,  under  a  pre- 
fect, 89. 
Archdeacon,  has  five  years  in  office, 

and  retires. 
Archelaus,    physician,   10 ;    had    a 

question  of  prefect,  10  n. 
Aregius,  Bishop,  probably  of  Syag- 

rius,  26. 
Aregius,  Bishop,  of  Vapincum,  letter 
to,26;  consoled  by  Gregory,26,27 
Arian  heresy  and  heretics,  16. 
Arians,  the  form  of  their  reconcili- 
ation to  the  Church,  83. 
Ariulf,  Lombard,  duke  of  Spoletum, 
22 ;  besieged  Rome. 


Ark,  image  of  the  Church,  67. 

Aries,  its  Bishop  had  vicariate  juris- 
diction under  Rome,  70  n. ;  its 
rights  to  be  preserved,  77. 

Aroges,  Lombard,  duke  of  Beneven- 
tum,  23. 

Ascriplus  glcbce,  one  made  defensor 
Eeclesice,  89  n. 

Asiatic  Quarto-decimans,  40  n. 

Augustine,  Bishop  of  the  Angli,  7, 
28,  70,  71,  76,  77  ;  Bishop,  28,  70  ; 
received  the  pallium,  29 ;  as  ex- 
positor, 48  ;  commended  to  the 
Galilean  Bishops  ,  70,  71,  72,  73  ; 
Bishop  of  the  Angli,  letters  to 
74,  81 ;  commended  to  Theo- 
doric,  73  ;  to  Theodebert,  72  ; 
Clotaire,  73  ;  to  Brunichild,  73  ; 
Edilbert,  82  ;  in  relation  to  the 
British  Bishops.,  76,  76  n.,  77  ; 
to  Virgilius,  84  ;  questions  and 
answers  from  Gregory,  74  n., 
107,  n. 

Augustine  (of  Hippo),  refused  to 
live  with  his  sister,  16  ;  admired 
by  Gregory,  47  ;  as  expositor,  48. 

Augustus,  one  in  trouble,  23. 

Aurelius,  Bishop  of  Aries,  31. 

Autun,  Brunichild's  foundations  at, 
gb  n. 

Baptism,  a  sacrament,  3,  66 ;    the 
very  sacrament  of  faith,  66  ;  for 
the   putting   away  of    sin,  66 
prefigured  m  the  Red  Sea,  66 
m  the  name  of  the  Trinity,  83 
administered   to  a    woman    in 
pregnancy,  77. 

Baptismal  Vestment  and  ceremo- 
nies, 3. 

Barbacianus,  had  a  monastery  and 
monks,  41. 

Barbara,  greeted  by  Gregory,  37. 

Barbara  and  Antonina,  letters  to, 
59,  86  ;  d.  of  Venantius,  59  ;  or- 
phans comforted  by  Gregory. 
56  ;  orphans  of  Venantius,  59  n., 
86 ;  to  be  protected  from  evil 
men,  59  ;  if  made  wards  of  the 
Emperor,  29 ;  addressed  in 
view  of  marriage,  86. 

Barbara,  young  lady  at  Constanti- 
nople, 52  n.  ;  made  and  gave  a 
racaiia,  52  n.  ;  greeted  at  Syra- 
cuse by  Gregory,  58. 

Barbatianus,  a  mofik,  made  Prior, 
21  ;  probably  unfit  as  Abbot,  44. 

Bargoma,  39  n. 

Baslius,  the  Hebrew,  12 ;  his  sons 
are  Christians,  12. 

Basilius,  the  most  illustrious,  23. 

Basilius,  priest  in  Sicily,  is  repri- 
manded, 43. 

Beator,  a  suspicious  character, 
calling  himself  comes  privata- 
rttm,  98. 

415 


4i6 


S.  GREGORY  THE  GREAT. 


Bede,  referred  to,  38  n.,  690.  ;  value 
of  his  authority,  74  n. 

Benedict,  Bishop  of  Syracuse,  108. 

Bertha,  Queen  of  the  Angh,  letter  to, 
56 ;  highly  commended  by 
Gregory,  56,  57  ;  exhorted  to  in- 
fluence her  husband  for  the 
faith,  57. 

Bigamist,  may  not  be  ordained,  94. 

Bishops,  subject  to  the  Metropoh- 
tan,  4,  5,  28  ;  accused  of  liv- 
ing with  women,  16 ;  preced- 
ence among,  28 ;  not  be  or- 
dzimedper  saltnin,  7  ;  too  rapidly 
elevated,  25  ;  must  be  vigilant 
against  heresy  and  abuses,  27  ; 
called  sacerdotcs,  28  n.  ;  must  at- 
tend to  order  and  discipline,  28, 
31,32;  two  reproved  for  gross, 
remissness,  31  ;  must  not  be  in- 
truders, 32  ;  must  not  be  super- 
seded, 32  ;  their  popular  elec- 
tion, 50;  question  of  one's  getting 
assistance  in  sickness,  68,  93  ;  not 
to  be  elected  by  favour,  ^o  ;  can 
one  be  superseded  in  sickness, 
68,  93  ;  may  not  lawfully  be  su- 
j^erseded,  69  ;  how  they  should 
live  with  their  clergy,  74  ;  must 
make  Bishops  lawfully,  76  ;  are 
necessary  for  order  in  a  city,  85  ; 
in  Gaul  to  assist  Augustine,  76  ; 
responsible  for  their  charge, 
85,  no  ;  the  question  of  physical 
or  mental  incapacity,  93  ;  must 
not  be  disturbed  by  the  laity, 
no. 

Bizacium,  letter  to  all  the  Bishops 
at  the  Council  of,  91. 

Boniface,  deacon  at  Constantinople, 
letter  to,  105. 

Boniface  the  guardian,  letter  to,  16, 

Boniface,  Gregory's  messenger,  loi. 

Boniface  IV.,  Columbanus  wrote  to, 
38  n. 

Boniface,  chartiilarins,  Gregory's  re- 
sponsalis,  102,  103. 

Boniface,  S.,  asks  a  copy  of  British 
questions,  74  n.,  76,  n. 

Bosoniaci,  heretics,  83. 

Bribes  for  Orders  in  the  Eastern 
Church,  14. 

Britain,  mission  to,  55,  108 ;  pro- 
posed constitution  of  the  Church 
in,  81,  81,  n. 

Brunichild,  queen  of  the  Franks, 
letters  to,  6,  28,  33, 7^,  74, 84,  93  ; 
praised  by  Gregory,  6,  28,  33, 
73, 74, 93,  96,n.  ;  her  benefactions, 
7  n-  73.  74.  96  "•  ;  thanked  for 
kindness  to  Augustine,  7;  want- 
ed to  summon  a  Synod,  23  n.,30, 
94 ;  must  check  the  Jews  in  hold- 
ing Christian  slaves,  29,  30  ;  has 
Huarius  commended  for  her 
protection,  33  ;  her  political  po- 
sition, 73  n.,  93  n.  ;  asked  to 
favour  Augustine,  7;^ ;  grand- 
mother of  Theoderic  and  Theo- 
debert,  73  n.,  6  n,  93  n. ;  asked  to 
check  disorder  in  the  Church, 
84  ;  built  the  Church  of  S.  Mar- 
tin at  Autun  and  a  hospital,  93  ; 
was  guardian  of  Theoderic,  93  ; 
her  evil  influence  on  Theoderic, 
95  n.  ;  built  the  Monastery  of  S. 
Mary  at  Autun,  95  ;  her  founda- 
tions at  Autun,  96  n. 
Bubum,  40  n. 


Burgoaldus,  was  sent  to  Gregory  by 
Brunichild,  94,  95. 

Calixenus,  son  of  Stephania,  11. 

Callinicus,  exarch  of  Italy,  letters 
to,  5,  21 ;  was  succeeded  by  Ro- 
manus,  5 ;  his  influence  with 
Gregory,  21 ;  desired  unity,  6, 
21 ;  had  charge  of  affairs  at 
Novae,  6. 

Candidus,  the  presbyter,  7,  69  ;  was 
sent  to  Gaul  as  rector  patri- 
monii, 42. 

Candidus,  the  abbot  in  Kent,  58 ; 
was  sent  back  to  Rome  for 
relics,  58. 

Canonical  order  has  to  be  respect- 
ed, 4,  32,  104. 

Canons  are  required  for  special 
cases,  68,  69  ;  their  law  about 
episcopal  jurisdiction,  104. 

Capntana,  Sclaves  in  the  island  of, 
5  ;  its  position  and  history,  5  ;  a 
diocese,  5 ;  its  Bishop  driven 
away,  5,  0  ;  the  diocese  usurped 
by  a  Bishop  ordained  for  it,  5 

Captives,. their  redemption. 

Castorius,  notary  from  Gregory,  5, 
20  ;  called  chartnlarins,  18,  20, 
37, 38;  letter  to,  20 ;  was  expected 
to  report  to   Gregory,  18,  20,  37. 

Castrnm  Cassiopi,  104  n.,  105, 107. 

Castiilitas,  its  meaning  considered, 

39.  n- 

Casuistry,  cases  for,  80. 

Catacombs  at  the  Flaminian  gate 
at  Rome,  62. 

CataphrygcC,  heretics,  83. 

Cautions  to  be  taken  in  risks  to 
Church,  II. 

Celestius,  the  heretic,  14. 

Qeltic  traditions  were  followed  by 
Columbanus,  38  n. 

Chalcedon,  Council  of,  50  n. 

Chalcedonian  Synod  not  universally 
accepted,  49. 

Chapters,  The  Three,  50  n.,  106  n. 

Childebert  II.,  King,  founded  a 
monastery  at  Aries,  31,  93  n. ; 
applied  for  confirmation  of  this 
grant,  31  ;  what  followed  on  his 
death,  93  n. 

Chrism,  holy,  83. 

Christian  slaves  bought  by  Jews,  12; 
their  traffic  regulated,  12  ;  must 
be  held  by  Christian  masters, 
12. 

Church,  its  foundation  and  growth, 
108  ;  consecration,  108  ;  its  or- 
derliness, no  ;  its  good  name  to 
be  guarded,  11,  12  ;  mayor  may 
not  have  been  kept,  108  ;  not  to  be 
made  as  if  venal,  2;  all  its  inter- 
ests considered,  93 ,  represented 
by  the  ark,  67  ;  dedications,  no  ; 
use  judgment  in  discipline,  76  ; 
its  uses  so  diverse,  75 ;  of  the 
blessed  Peter,  Prince  of  the 
Apostles,  82  ;  Holy  Catholic,  83; 

Cingulmn,  47,  n. 

Claudius  in  Spain,  a  letter  to,  33  ; 
suggestions  as  to  his  position, 
33  n.  ;  highly  spoken  of  by 
Gregory,  33,  88. 

Clergy  of  Januarius  has  left  off  all 
discipline,  17. 

Clementina,  patrician,  letter  to,  43  ; 
account  of,  43  n.;  complimented 
and  taught  by  Gregory,  43  ; 
consoled  for  the  absence  of  her 


priest,  43  ;  taught  to  be  placable, 
43  ;  at  Constantinople,  44  n. ; 
consent  required  to  Amandus' 
consecration,  44. 

Clerical  dues  scaled,  97. 

Clerics  not  to  be  tried  before  the 
civil  court,  60  ;  should  be  taken 
before  the  Bishop,  60  ;  only  to 
charge  by  scale,  97  ;  in  relation 
to  marriage,  75  ;  slow  to  blame 
their  superiors,  no ;  held  in 
court  by  laymen,  85  ;  to  be  pun- 
ished in  charity,  104. 

Clotaire  II.,  king  of  the  Franks,  let- 
ter to,  73,  73  n. ;  asked  to  assist 
the  Kentish  mission,  73. 

Colman,  Bishop  of  Lindisfarne, 
39  n.,  40  n. 

Coloni,  10  n. 

Columbanus  (of  Bobio,)  letter  to 
Gregory,  38  ;  at  Luxuvium, 
38  n.;  pleads  for  the  Celtic  tra- 
dition, 38  n.,  40  ;  wrote  a  letter 
to  the  fiishop  of  Gaul  in  Synod, 
38  n.;  his  argument  on  Easter, 
38  n.,  40  n. ;  his  reasoning  about 
the  Festival,  39,  40 ;  refers  to 
Hieronymus  and  Eusebius,  39 ; 
commends  Gregory's  Pastoral 
Rule,  41. 

Columbus,  Bishop  of  Nuinedia,  let- 
ters to,  87, 89;  charged  to  enquire 
into  charges,  87,  89. 

Commodum,  on,  i  n. 

Communion,  not  always  to  be  re- 
fused in  discipline,  76. 

Ccnon,  Bishop  or  Lerins,  letter  to, 

52- 

Confirmation  ad  coiisignaiidos  111- 
f antes,  97  n. 

Consecration  of  Eucharist  by  Lord's 
Prayer,  9;  of  a  Bishop  but  with  a 
lady's  consent,  44  ;  of  churches, 
108. 

Constantine,  his  actions  referred  to, 
82. 

Constantinopolitan  church,  rival  of 
the  Roman,  8, 9,  19. 

Constantius,  monk,  to  be  made  ab- 
bot, 88  ;  his  character,  88. 

Constantius,  Bishop  of  Milan,  6  ;  let- 
ter to,  18. 

Conversio  as  monastic  life,  65  n.,69  n. 
103  n. 

Corcyra,  the  Church  and  its  priv- 
ileges, lOd.,  105. 

Corrections,  divers  kinds  of,  75. 

Councils  to  be  held  in  dioceses,  26  ; 
should  be  twice  a  year,  26 ;  at 
least  once  a  year,  26. 

Cousins,  the  law  of  intermarrying, 
76. 

Crementius,  African  primate,  15  n. 
91  ;  accused  by  the  African 
Bishops,  15,  91 ;  his  case  to  be 
enquired  into,  91. 

Cross,  wood  of,  as  a  relic,  36,  107. 

Crypts,  near  the  Flaminian  gate  at 
Rome,  62. 

Cumas,  a  farm  in  Sicily,  10. 

Cycle,  the  Easter,  in  Gaul,  40. 

Cyprian,  rector  patrimonii  in  Sicily, 
10  n. 

Cyprian,  deacon  and  agent  of 
Gregory,  n. 

Cyriacus,  the  "abbot,  i,  2,  27,  30,  29  ; 
carries  dalmatics  to  Gap,  27 ; 
why  sent  to  Syagrius,  29  ;  has 
charge  of  convening  the  Synod, 
29. 


INDEX  OF  SUBJECTS. 


417 


Cyriacus,  Gregory's  fellow-priest,  19, 
26  ;  cominended  to  Serenus, 
Bishop  of  Marsilia,  23,  ^3  ; 
formerly  abbot,  53  ;  carried  a 
letter  to  Serenus,  53. 

Cyriacus,  Patriarch  of  Constanti- 
nople, letter  to,  loi. 

Dalmatics,  a  license  required  for,  27. 

Damasus.  the  Pope,  8. 

Deaconesses,  42. 

Debts  under  proscription,  9. 

Defensor,  a  person  in  office,  5  ;  his 
duties  as  a  church  official,  60. 

Demetrian,  letter  to,  9. 

Demon  punished  a  monk  for  pur- 
loining from  the  monastic  funds, 
61. 

Desiderius,  Bishop  of  Vienna,  letter 
to,  69 ;  his  relation  to  the  Kent- 
ish mission,  69  n. 

Diminutives  favorites  with  the 
Irish,  39  n. 

Diocese,  each  has  its  rights  and 
duties,  6,  105  ;  ought  not  to  be 
usurped,  105. 

Dionysius  Exiguus  and  the  Easter 
cycle,  40. 

Discipline  to  be  maintained,  12,  16, 
28,  29,  76,  1 10 ;  to  be  used  with 
judgment  and  charity,  76. 

Diviners  to  be  watched  for  and  cor- 
rected, 17,  18. 

Donadeus,  a  deacon,  appeals  to 
Gregory,  87  ;  his  case  has  to  be 
enquired  into  by  Columbus,  87. 

Donatus,  a  landowner,  2. 

Dominicus,  Bishop  of  Carthage, 
letters  to,  51,  87  ;  letter  is  con- 
gratulatory, 87. 

Domitian,  Bishop  of  Meletina,  and 
Metropolitan  of  Armenia,  10. 

Donus,  Bishop  in  Sicily,  letter  to,  97  ; 
Bishop  of  Messana,  107. 

Doubtful  cases  to  be  decided  in 
benignity,  n. 

Droinos  {Spvixoi)  a  yacht,  47  n. 

Du  Cange,  39  n. 

Easter  announcements,  4  ;  neglect- 
ed by  some  Bishops,  4,  5  ;  calcu- 
lations, 38  n.,  39  ;  cycles,  40  ;  cal- 
culations, a  question  between 
Rome  and  Alexandria,  40  n. 

Eastern  church  said  to  receive 
bribes,  14.  66. 

Ecclesiastical  order  and  discipline 
to  be  maintained,  12, 60  ;  custom, 
38,  71 ;  the  Bishop  may  assign 
I'udges,  60  ;  archives,  71. 

Edil'bert,  King  of  the  Angli,  letter  to, 
81  ;  is  advised  to  be  zealous 
for  the  church,  81-82 ;  receives 
presents  from  Gregory,  82  ;  di- 
rected to  destroy  temples,  81  ; 
this  order  modified,  85  n. 

Emperor  refers  a  case  to  the  Pope, 
15  n. ;  his  influence  in  eccelsias- 
tical  matters,  19,  6g ;  Gregory's 
deference  to  the  name  and 
office,  69  n.  ;  should  not  inter- 
fere in  ecclesiastical  cases,  69  n. 

Ephesine  Synod,  the  first,  of  doubt- 
ful orthodoxy,  14. 

ICphron.  son  of  Seor,  2. 

ICpiphanius,  deacon,  102. 

lOniphanius,  arch-presbyter,  4,  103. 

1-^piphanius,  a  reader  at  Cagliari,  54  ; 
complained  to  Gregory,  104  ; 
bequeathed   money  to  build  a 

VOL.  XIII. — 27 


monastery,  54,  104  ;  his  history, 
55  n.  ;  son-in-law  of  Pompeiana, 
55  n.,  104 ;  his  wife  Matrona, 
104. 

Episcopal  succession  must  be  regu- 
lar, 13. 

Episcopate,  its  dignity,  3,  6,  12,  13, 
16. 

Episcopiiun,  59. 

Ethelbert,  King  of  Kent,  56  n. 

Etherius,  Bishop  of  Lyons,  letter  to, 

93- 

Eiilogids,  same  as  bcncdicltones, 
102. 

Eulogius,  Patriarch  of  Alexandria, 
letters,  to,  19,  45,  91,  loi,  102  ;  sent 
letters  to  Gregory,  19,47;  wants 
large  timber  from  Gregory,  19  ; 
his  laudation  of  Rome,  46 ;  his 
love  and  study  of  the  Eathers, 
46  ;  has  Monophysite  converts 
recommended,  91. 

Eupaterius,  nmgister  militum,  3. 

Euria,  a  see  in  Epirus,  104,  105  ;  dis- 
pute about  its  jurisdiction,  104, 
105. 

Euripus  accused  of  presumption,  41. 

Eusebius,  Bishop  of  Thessalonica, 
letters  to,  18, 49;  strictly  enjoined 
by  Gregory,  18,  19,  49 ;  arch- 
bishop of  Thessalonica,  49;  slack 
in  upholding  the  faith,  49. 

Eusebius  the  historian  is  referred  to 
by  Columbanus,  30  ;  Bishop  of 
Caesarea,  39. 

Excommunication  pronounced  by 
Gregory,  1,6;  enforced  by  the 
Guardian,  i. 

Exhilaratus,  Bishop,  104  ;  liable  to 
severe  punishment,  104  ;  his  of- 
fence passed  over,  104. 

Extortions  condemned,  2. 


Fabius,  Bishop  of  Firinium,  9. 

Faith  to  be  maintained,  the,  13,  14  ; 
the  right.  14  ;  the  Catholic,  49. 

Familia  of  the  Roman  patrimony, 
10. 

Fantinus,  guardian  of  Panormus, 
letter  to,  14,  15,  104. 

Farms  of  the  Church,  some  taxed, 
and  even  burdened,  30 ;  their 
management,  99,  100. 

Fasting  to  be  discontinued  in  sick- 
ness, 59 ;  is  hurtful  where  the 
body  is  unhealthful,  61. 

Fathers,  the,  as  guide  for  Church 
measures,  26. 

Felix,  husband  of  Rustica,  10. 

Felix,  Bishop  of  Messana,  76  n.  ;  let- 
ter from  to  Gregory,  107, 109;  let- 
ter to,  109  ;  discusses  S.  Augus- 
tine's letters,  108. 

Filii  ecdcsia',  98  n. 

Fleming,  Patrick,  39  n. 

Formarum,  the  conduits  or  aque- 
ducts, 89. 

Fortunatus,  his  accounts  to  be  en- 
quired into,  17  ;  then  dismissed, 

17. 

Fortunatus,  Bishop  of  Neapolis,  let- 
ters to,i2, 21, 44;  praised  for  kind- 
ness to  Christian  slaves,  i2|;  gets 
commission  of  enquiry,  44  ;  re- 
primanded for  neglect  of  duty. 
44. 

Freedmen  received  legacies  of  Rus- 
tica, 10. 

Funeral  exactions,  i,  2. 


Furniture    presented    to    Geronto- 
eomiiini,  52. 

Gallandus,  38  n. 

Gaul,  the   Bishops  and  Church  of, 

69,  70,  71.  75,  76,  77- 
Gavinia,  Abbess  4. 
Gennadius,  exarch  of  Africa,  2. 
Gentes,  wide  meaning  of  the  word, 
Gerontoconiinm,  52. 
Gildas  (Giltas),  41,  41  n. 
Gloriosa,  wife  of  Andrew  Scholasti- 

cus,  12. 
God  speaks  in  human  manner,  48. 
Good  ever  mixed  with  evil,  63. 
Goths,  their  conversion  considered, 

35- 

Greece  and   Rome  at  one  against 
heresy,  46. 

Gregory  the  Great,  Bishop,  re- 
proaches Januarius,  Bishop  of 
Cagliari,  i,  2  ;  sends  back  the 
presents  of  wheat,  i  ;  appoints 
an  advocate  a  nostra  latere,  3  ; 
investigates  into  the  affairs  of 
Novae,  6 ;  appealed  to,  3,  4,  5,  6, 
9,  10,  II,  15,  17,  18,  19.  20,  44,  87, 
88,  (/),  97,  98,  104  ;  defends  the 
Roman  Church  services,  8  ;  his 
care  for  justice,  4,  II,  14, 15  ;  his 
caution,  11,  15,  23,93  !  faithful  in 
administration,  12,  19,  25,  26,  44- 
46,  52,  58,  93,  104 ;  has  case  re- 
ferred by  the  Emperor,  15  n.  ; 
appealed  to  by  Bishops  and  the 
Emperor,  15  ;  had  letter  from 
Reccared,  16;  issues  commis- 
sions of  enquiry,  3,  4,  5,  6,  9, 10, 
II,  12,  13,  14,  15,  16,  17,  18,37,44, 
85,  88,  87,  88  90,  ;  commissions 
two  Bishops  to  try  a  case  and  re- 
port, 18  ;  jealous  for  the  church's 
peace,  18,  19  ;  replied  to  the  let- 
ter from  Eulogius,  Patr.  of  Alex- 
andria, 19 ;  suffered  from  gout, 
20,  31,  46,  57,  58,  61,  106  ;  has  to 
guard  against  active  enemies, 
23;  anxious  to  check  simony 
and  other  abuses,  23  n  ;  sends 
out  circular  letters  to  Metro- 
politans, 23,  29  ;  his  advice  on 
images,  23 ;  calls  a  synod  of 
Metropolitans,  25,  26  ;  discusses 
the  conciliar  plan,  26 ;  gives  a 
license  for  using  the  Dalmatic, 
27;  his  care  for  the  Angli,  28,  - 
29.  55.  56,  72,  73,  81  ;  used  to 
be  "Happy  in  his  monastery, 
34 ;  complains  of  sickness,  38, 
45'  4^^  57,  58,  60,  61,  106 ;  had 
letter  on  Easter  from  Colum- 
banus, 38 ;  on  the  seat  of  the 
apostle  and  key-bearer,  S. 
Peter,  4 ;  his  Pastoral  Rule,  41, 
88  ;  his  liberality,  45  ;  at  peace 
with  Maximus  of  Salona,  46 ; 
finds  one  to  pray  for  him,  52  ; 
made  peace  with  the  Lombards, 
47  ;  his  fidelity  in  administering 
trusts,  54,  55 ;  his  advice  on 
the  sorrows  at  Ravenna,  58 ; 
held  open  court,  65 ;  officially 
informed  of  a  new  patriarch, 
67  ;  found  misrepresentations  of 
facts,  65 ;  his  views  on  secular 
literature,  (yq,  70 ;  his  care  for  \ 
Augustine's  mission,  60,  70,  71,  ' 
72,  73  ;  failed  to  find  Irena.His's 
writing,  71  ;  urges  the  Galilean 
clergy  to  greater  zeal,  71  ;  his 


411 


S.  GREGORY  THE  GREAT. 


replies  to  Augustine's  questions, 
74  n.  ;  gives  constitution  to  the 
B.  Ch.  8i  ;  his  ignorance  of  the 
condition  in  England,  8i ;  had 
to  consider  comphcations,  93  ; 
his  relation  towards  Phocas, 
9g  n. ;  sends  presents  to  Adolou- 
vald,  105  ;  letter  from  Felix, 
Bishop  of  Messana,  107;  one 
epistle  doubtful,  109  n. 

Guest-house  {Xenodochium),  4,  103  ; 
was  neglected  in  Sardinia,  103. 

Gulf ar us,  magister  militum,  letter  to, 
21  ;  often  appealed  to  by  Greg- 
ory, 2 1  n.  ;  was  praised  for  his 
zeal,  22. 

Ham  deriding  his  father,  63. 

Heresy  to  be  guarded  against,  50  ; 
to  be  enquired  into,  71 ;  its  cor- 
rection is  an  accepted  oblation, 

71- 

Heretics,  how  to  be  dealt  with  on 
conversion,  82  n,  91. 

Hermagoricce  novi talis,  40. 

Heulini  litoris,  di. 

Hiberia,  probaoly  near  Armenia, 
82  n. 

Hibernia,  probably  not  written  to 
by  Gregory,  82  n. 

Hieronymus  referred  to  by  Colum- 
banus,  39,  41,  42. 

Hilarius  commended  to  Brunichild's 
protection,  3. 

Hilarius,  archdeacon,  commissioned 
to  investigate  the  Easter  ques- 
tion, 40  n.  ;  charliilarlits,  57. 

Hilarius,  chartularius,  90. 

Honoratus,  archdeacon  of  Salona, 
6,  20  ;  urgent  for  investigating 
disorders,  20,  38  ;  careful  in  en- 
forcing discipline,  38  ;  was  com- 
mended to  Maximus  of  Salona, 

38- 

Hortulanus,  friend  of  Nereida  ;  his 
hospital,  103. 

Hospital  ought  not  to  be  built  by 
simony,  25  ;  those  of  Hortulanus 
and  Thomas,  103. 

Husband  and  wife  in  separation,  65, 
69. 

Husbandmen  of  the  Syracusan  patri- 
mony, letter  to,  10  ;  put  under 
the  care  of  the  papal  defensor, 
10. 

Idol-worshippers  are  to  be  watched 
against,  17,  18 ;  their  temples  to 
be  destroyed,  81  ;  sometimes  to 
be  changed  into  churches,  85. 

Images  in  churches  sometimes 
ought  not  to  be  broken,  23,  53, 
^4  ;  their  value  for  teaching  the 
Ignorant,  23  ;  ought  not  to  be 
adored,  23. 

Imposition  of  hands  in  reconcilia- 
tion of  heretics,  83. 

Incapacitated  Bishop,  by  sickness 
or  insanity,  93. 

Incarnation,  mystery  of,  83. 

Innocent,  prefect  of  Africa,  letter  to, 
47  ;  his  eloquence  lauded,  47  ; 
has  procured  advancement,  47. 

Innocentius,  Bishop  of  Sardinia, 
letter  to,  4. 

Interdict,  under  pain  of  anathema, 
29. 

Ireland  not  contemplated  by  Gre- 
gory, 82  n.  ;  not  infested  with 
Neslorianism,  82  n. 


Irenaeus,  his  writings  not  found  by 
Gregory,  71. 

Irish,  views  upon  the  Easter  ques- 
tion, 38,  39,  40  ;  ancient  were 
philosophers,  40. 

Isacius,  Bishop  of  Jerusalem,  letter 
to,  67 ;  charged  to  reform 
abuses,  68. 

Isaurus  erects  a  Geronfoeoniium,  52. 

Isidore,  deacon,  102. 

Istrian  Schismatics,  5,  6,  21  n,  22. 

Italica,  wife  of  Venantius,  letter  to, 
37  ;  her  many  ailments,  37  ;  was 
comforted  by  the  news  of  other 
people  being  afflicted,  37. 

Item  in  anagnostico,  explained,  37  n. 

Italy  liable  to  pestilence,  51. 

Januarius,  Bishop  of  Caralis,  letters 
to,  I,  2,  3,  4,  17,  54,  103  ;  re- 
proached by  Gregory  for  his 
conduct,  I,  2,  17  ;  his  associates 
excommunicated,  i  ;  his  exac- 
tions, I,  2';  his  appeal  to  Rome, 
3  ;  advised  to  see  to  the  fortify- 
ing of  his  city,  4 ;  reproached 
for  neglect  of  discipline,  17  ; 
accused  of  retaining  money, 
55  n.  ;  advised  about  the  election 
of  Bishops,  103  ;  celebrates  in 
extreme  sickness,  104. 

Jerome,  a  source  of  tradition,  8,  38 11. 

Jerusalem,  church  of,  as  an  author- 
ity, 8. 

Jesus,  his  knowledge  and  ignorance, 
48,  49 ;  partook  in  mortality, 
time  and  ignorance,  49. 

Jewish  Passover  is  not  for  Christians 
to  observe,  40. 

Jews  complain  to  Gregory,  3  ;  cou'd 
not  build  new  synagogues,  3  ; 
allowed  to  use  their  old  syna- 
gogues, 3,  14  ;  buy  Christian 
slaves,  12,  29,  30 ;  to  be  inhibited 
from  buying  Christian  slaves, 
12,  29  ;  must  be  kept  to  honest 
dealing,  12  ;  must  have  restitu- 
tion of  property,  14 ;  tried  to 
save  themselves  by  bribery,  35  ; 
without  a  temple  or  Passover, 
40  ;  are  warned  against,  96,  57. 

Job,  its  exposition  sent  to  Gregory, 

47- 
John,  Bishop  of  Euria,  107. 
John,  Bishop,  imposed  penance  on 

clerics,  60  ;  his  work  undone  by 

Romanus  the  Guardian,  60. 
John,  subdeacon  of  Ravenna,  letter 

to,  88. 
John,  Bishop  of  Syracuse,  letters  to, 

8,   10,  15,  59 ;    made  (jregory's 

notary  for  enquiry,  10,  ir,  15  n., 

86, 100  ;  his  election  to  Syracuse, 

15  n. 
John,  a  Bishop  from  Pamonia,  5. 
John,  Rcgionaritis,  7. 
John,  Bisliop  of  Corinth,  letter  to,  18. 
John,  Bishop  of  Prima  Justiniana, 

letter  to,  18  ;  needs  an  assistant, 

68. 

John,  Bishop  of  Crete,  letter  to,  18. 
ohn,  Bishop  of  Larissaand  Scodra, 

letter  to,  18. 
John,    Bishop    of    Constantinople, 

usurps  the  title  of  Oecumenical, 

18 
John,   the    Baptist,  his  hairs  as  a 

relic,  36. 
John,  abbot,  letter  to,  52  ;  Clemacus 

or   Scholasticus,  52  n  ;   his  life 


and  writings,  52  n.  ;  much  com- 
mended by  Gregory,  52. 

Julianus  Scribo,  letter  to,  X2  ;  an  ac- 
count of,  46. 

Jurisdiction  of  the  Bishop  over 
clerics,  60  ;  disputed  as  between 
sees,  104,  105. 

Justinian's  treaties  with  Rechared, 
27  ;  the  records  of  them  burned, 
37  ;  of  pious  memory,  106. 

Key,  containing  iron  from  Peter's 

chains,  36. 
Kyrie  Elcison,  how  sung  at  Mass,  8, 9. 

Laurentius,  presbyter  from  Britain, 
57, 70 ;  carries  good  tidings  ta 
Rome,  57  ;  is  commended  to  the 
Galilean  Bishops,  72,  73. 

Leander,  priest  of  Hispalis,  17. 

Leander,  Bishop  of  Hispalis  (Se- 
ville), letter  to,  34  ;  wrote  to 
Gregory,  34 ;  received  the  pal- 
.  Hum,  34. 

Leo,  Bishop,  complained  of  to  Gre- 
gory, 10. 

Leo  I.,  deals  with  the  Easter  ques- 
tion, 40  n. 

Leo,  Bishop  in  Sicilv,  joint  letter  to, 

97- 

Leo,  Bishop  of  Catana,  commis- 
sioned to  investigate  a  scandal, 
44,  104. 

Leontius,  ex-consul,  10  ;  appeals  to 
Gregory,  ig. 

Leontia,  Empress,  letter  to,  100 ; 
congratulated  on  the  peace  of 
her  empire,  100. 

Leo,  Bishop  in  Sicih',  joint  letter  to, 

97- 
Letters  to 
Adrian,  Notary  of  Sicily,  44,  69. 
^therius.  Bishop  of  Lugdunum, 

70.  93- 
Agilulph,  King  of  the  Lombards, 

71- 
Alcvson,  Bishop  of  Corcyra,  104,. 

107. 
All  the  Bishops  of  the  Council  of 

Bizacium,  91. 
Anastasius,   Bishop    of    Antioch, 

13- 

Anatolius,  Deacon  at  Constanti- 
nople, 68. 

Anatolius,ConstantinopolitanDea- 
con,  68. 

Andrew,  11. 

Anthemius,  Subdeacon,  44,  98. 

Aregius,  Bishop  of  Vapincum, 
26. 

Augustine,  Bishop  of  the  Angli,. 
74>  81- 

Barbara  and  Antonina,  59,  86. 
Bertha,  Queen   of  the   Angli,  56. 
Boniface,  Deacon,  105. 
Boniface,  Guardian  {Defensor)  in 

Corsica,  16,  85. 
Brunichild,  Queen  of  the  Franks, 

6,  28,  33,  7},  74,  84,  93. 

Callinicus,  Exarch  of  Italy,  5,  21. 
Castorius,  Notary,  20. 
Certain  Bishops  of  Sicily.  57. 
Claudius  in  Spain,  3^. 
Clementina,   Patrician,  43. 
Clotaire,  King  of  the    PVanks,  73.. 
S.  Columbanus  to  Pope  Gregory, 
38. 


INDEX  OF  SUBJECTS. 


419 


Columbus,    Bishop    of    Numidia, 

87,  «Q. 
Conon,  Abbot  of  Lirinus  (Lerins), 

52- 

Constantius,  Bishop  of  Milan,  18. 
Cyiiacus,  Patriarch  of  Constanti- 
nople, lOI. 

Demetrian  and  Valerian,  9. 
Desiderius,  Bishop    of    Gaul,  69. 
Divers  Bishops  of  Gaul,  99. 
Doininicus,  Bishop  of   Carthage, 
51.  87. 

Edilbert,  King  of  the    Angli,  8r. 

Etherius,  Bishop  of  Lugdunum, 
( Lyons  ),gTi. 

Eulogius,  Patriarch  of  Alexan- 
dria, 19,  45,  91,  loi,  102. 

Eusebius,  Archbishop  of  Thessa- 
lonica,  18,  49. 

Fantinus,  Guardian  (Defensor)  of 

Panormus    (Palermo),   14,   15, 

104. 
Felix,    Bishop     of     Messana,  to 

Gregory,  107. 
Felix,    Bishop    of    Messana,    109. 
Fortunatus,   Bishop  of  Neapolis, 

12,  21,  44. 

Gulfaris,    Magister  Militiun,  21. 

Isacius,   Bishop  of  Jerusalem,  67. 
Innocent,  Pr^efect  of    Africa,  47. 

Januarius,  Bishop  of  Caralis, 
(Cagliari),  1,2,3,4,  I7>54.  I03- 

iohn,  Abbot,  52. 
ohn,  Subdeacon  of  Ravenna,  88. 
ohn,   Bishop  of  Syracuse,  8,    10, 

15.  59- 
Julianus,  Scnbo,  12. 

Leander,     Bishop     of      Hispalis 

(Seville),  34. 
Leontia,  Empress,  100. 
Libertinus,  Ex-Pr^etor,  45. 
Lupo,  Abbot,  96. 

Marcellus,    Pro-consul     of    Dal- 

matia,  3. 
Marinianus,  Bishop   of   Ravenna, 

5,  20,  28,  60. 
Martin,  Scliolasficus,  15. 
Maximus,  Bishop  of  Salona,  37, 40. 
Mellitus,  Abbot,  84. 

Pantalio,  Notary,  99. 

Paschasius,    Bishop  of  Neapolis 

(Naples),  56. 
Phocas,  Emperor,  99,  100. 

Quiricus,  Bishop,  82. 

Rechared— his  epistle    to    Greg- 
ory, 16. 
Rechared,  King  of  the  Visigoths, 

35- 

Romanus,  Guardian  (Defensor), 
9,  10,  ir,  15,  17,  22,  43,  60,99. 

Romanus  and  other  Guardians 
(Defensores)  of  the  Ecclesias- 
tical Patrimony,  17. 

Rusticiana,  Patrician  Lady,  61,97. 

Rusticianus,  Patrician,  63. 

Senator,  Abbot,  95. 
Serenus,  Bishop  of  Massilia  (Mar- 
seilles), 23,  53. 


Syagrius  Etherius,  Virgilius  and 
Desiderius,    Bishops,  69. 

Syagrius,  Bishop  of  Augustodun- 
um  (Autun.)  27,  31,  32. 

Thalassia,  Abbess,  95. 

The  Bishops  of  Sardinia,  5. 

The  Husbandmen  (Coloni)  of  the 
Syracusan  Patrimony,  10. 

The  Neapolitans,  50. 

The  Roman  Citizens,  92. 

Theoctista,  Patrician,  10. 

Theodebert,  King  of  the  Franks, 
29,  32. 

Theodelinda,  Queen  of  the  Lom- 
bards, 13. 

Theodore,  Curator  of  Ravenna,  22. 

Theoderic,   King  of   the  Franks, 

72,94- 
Theoderic  and  Theodebert,  Kings 

of  the  Franks,  29,  32. 
Venantius,  Ex-Monk,  Patrician  of 

Syracuse,  57. 
Venantius  and  Italica,  37. 
Victor,  Bishop,  90. 
Virgilius,      Bishop      of      Arelate 

(Aries),  30,  51,  70,  84. 
Virgilius  and   Syagrius,  Bishops, 

23- 
Vltalis,    Guardian     {defensur)    or 

Sardinia,  i,  10^. 
Vitus,  Guardian  {Defensor),  60. 

Libertinus,  Bishop  of  Sardinia,  letter 
to,  4. 

Libertinus,  Ex-praetor,  letter  to,  45  ; 
comforted  under  affliction,  44  ; 
receives  20  suits  of  clothing  for 
his  servants,  45. 

Liberius,  patrician  in  Campania,  16. 

Licinius,  Bishop  of  Angers,  joint  let- 
ter to,  71  ;  called  Bishop  of  the 
Franks,  71. 

Lombards,  peace  made  with  them 
by  Gregory,  47. 

London,  was  to  have  a  Metropoli- 
tan, 81. 

Lord's  Prayer,  used  as  part  of  con- 
secration prayer,  9  ;  probably 
omitted  from  the  Roman  Canon, 
9n. 

Lucidus,  Bishop  in  Sicily,  joint  letter 
to,  97- 

Lugdiintni!  had  precedence  over 
Angnstodiinum  28. 

Luke,  Eusebius's,  presbvter,  49. 

Lupo,  presbyter  and  abbot,  letter 
to,  0. 

Lupus,  Bishop  of  Chalons-sur-Sa- 
one,  joint  letter  to,  71. 

Major-domo  of  Callinicus,  lost  a 
letter,  2. 

Marcellinus,  the  Magnificent,  21  ; 
SVIarcellus,  proconsul  of  Dalma- 
tia,  letter  to,  3,  21  n.  ;  called  to 
repentance  for  his  great  wicked- 
ness, 3,  2r  n.  ;  supported  Maxi- 
mus, Bishop  of  Salona,  but  re- 
canted, 21  n.  ;  may  be  called 
Marcellinus  and  lauded  by 
Gregory,  21  n. 

Marinianus,  Bishop  of  Ravenna,  5, 
37,  88  ;  letters  to,  5, 20, 28, 60 ;  his 
Fraternity  is  attacked  with  sick- 
ness, 58  ;  has  corrupt  copy  of 
Job,  88  ;  will  ordain  an  abbot, 
88. 

Marinianus,  Bishop  in  Sardinia,  3  ; 
letter  to,  3  ;  commission  to  try 
a  case,  18. 


Marriage,  as  regards  the  clerics,  75; 
of  two  brothers  to  two  sisters, 
75;  law  regarding  kindred,  76, 
108,  109,  III;  the  Roman  law,  76; 
specially  between  cousins,  76, 
76  n.  ;  questions  regarding,  77, 
80,  108  ;  prohibition  of  108. 

Martin  Scholasticus,  letter  to,  15  ; 
acting  as  lawyer  in  a  case,  15  n. 

Mary  Virgin  mother,  48. 

Mass,  celebrated,  i,  «,  =8 ;  how  cele- 
brated, 8,  9 ;  profaned,  i  ;  to  be 
provided  in  sickness,  58. 

Martianus,  has  usurped  the  name  of 
defensor,  17  ;  his  conduct  to  be 
enquired  into,  17. 

Martianus,  a  monk  of  the  monas- 
tery of  S.  Vitus,  44  ;  carries  a 
complaint  to  Gregory,  44. 

Matrona,  wife  of  Epiphanius,  104. 

Maurus,  cellarer,  to  be  abbot,  88. 

Mauricius,  the  Emperor,  105. 

Mauricius,  monk,  has  left  his  mon- 
astery, 44. 

Maximus,  3. 

Maximus,  of  Salona,  5  ;  prevaricator 
of  the  Church  of  Salona.  18  ;  up- 
held by  Marcellus,  proconsul, 
21  n.  ;  his  case  referred  to  two 
Bishops,  18 

Maximus,  3,  5,  69  n.  ;  received  the 
pallium,  38;  letters  to,  37,  46; 
amply  forgiven  by  Gregory,  37, 
46  ;  his  case  to  be  investigated, 
I,  5,  6,  20  ;  usurping  Bp.  at  Sa- 
lona, 6;  accused  of  simonical 
heresy,  20 ;  will  be  restored  if 
innocent,  20  ;  his  penance,  20  n. 

Meiantus,  Bishop  of  Rouen,  joint 
letter  to,  71. 

Mellitus,  going  to  Kent,  69  n.,  70, 72, 
73,  81  n.  ;  his  dates,  71  n.  ;  com- 
mended to  the  Galilean  Bishops, 
72.  73  ;  letter  to,  84  ;  called 
abbot'  in  France,  84  ;  letter  ex- 
plained, 84  n. 

Mennas,  Bishon  of  Telona,  52  (Tou- 
lon), 94 ;  joint  letter  to,  71  ; 
cleared  of  blame,  94. 

Messianus,  cleric,  committed  to  the 
care  of  Stephen,  38. 

Metropolitan,  has  authority  over 
Bishops,  4,  5,  28  :  of  Autun, 
next  after  Lyons,  28  ;  two  were 
proposed  for  Britain,  81. 

Moditis,  used  at  Syracuse,  99. 

Monastic  law  of  property,  4,  31,  75, 
88,  103,  104  ;  law  of  advance- 
ment, 44, 45,  103  ;  devoticjii  ought 
to  be  promoted,  30.  31  ;  stories, 
61,  62  ;  order  must  be  promoted, 
41,45,61,  62,  65,71;  life  as /e- 
Ijgio  and  conversio,  65  n.  ;  forms 
of  correction,  75;  property  not 
to  be  wasted,  05,  c  o,  104  ;  man- ' 
agement  of  farms,  100. 

Monastery,  one  to  be  founded  in 
Sicily,  on  bequest.  10  ;  ought  not 
to  be  built  bv  simony,  25  ;  one 
founded  bv  King  Childebert,  31 ; 
foundation  of  confirmed  by  the 
Pope,  31  ;  scandals  in,  44,  52,  53, 
54  ;  must  be  ruled  with  much 
care,  52 ;  must  not  be  p'aced 
near  a  female  monastery,  54, 
5^  ;  to  be  built  to  the  memorv'of 
Epiphanius,  C4 ;  of  blessed 
Apostle  S.  Andrew,  6t  :  its 
monks  involved  in  p-culations, 
6r,  75  ;  not  to  be  fled  from,  61, 


420 


S.  GREGORY  THE  GREAT. 


62 ;  new  one  to    have  all    its 
privileges  secured,  95. 
Monks  flee  from  their  monastery, 

44  ;  judgment  upon  two  monks 
for  small  thieving,  61  ;  lay  down 
all  claim  to  property,  88. 

Medical  men  have  to  be  trained  for 

some  time,  25. 
Monophysites  and  the  controversy, 

45  n.,  91  ;  some  conversions 
among,  91. 

Moses,  as  leader  of  the  Israelites, 
56  ;  his  fault  remembered  to  the 
end,  5. 

Neapolitan  youth  caused  corre- 
spondence with  Rechared,  37. 

Neapolitans,  letter  to  the,  50. 

Neas,  a  church  in  Jerusalem,  68. 

Nereida,  a  lady,  appeals  to  Gregory, 
I,  2. 

Nestorian,  heretic,  48,  83  ;  teaching 
not  infecting  Ireland,  82  n.  ; 
heretics,  how  to  be  dealt  with  in 
conversion,  82. 

Nestonus,  heretic,  50  ;  his  teaching, 
83,  84  ;  his  followers  anathema- 
tised, 84. 

Noah  and  Ham,  63. 

Notaries,  on  their  emploj'ment,  44  n. 

Nothelm,  Bede's  agent  at  Rome,  76 
n.,  84  n. 

Novae,  a  castle  and  Episcopal  see  in 
Capritana,  5 

Oath  on  the  body  of  S.  ApoUinaris, 
20. 

(Ecninenical,  title  usurped  by  John, 
late  Bishop  of  Constantinople, 
18. 

Offerings,  how  to  be  divided,  74. 

Oppression  of  Bishops  and  Clergy, 
32 

Order,  ecclesiastical  and  civil,  32. 

Orders,  got  by  bribery  in  the  East- 
ern Church,  14,  68,  10 1 ;  should 
be  given  to  men  of  right  faith, 
14,  68. 

Ovd\v\'3i{\on  per  saltum,  to  the  Epis- 
copate forbidden,  7,  28,  29  ;  to 
be  done  in  due  form  and  con- 
ditions, 76, 77. 

Pallium  given  to  Bishops,6  n,7, 77;  by 
royal  permission,  7  ;  not  given 
to  a  schismatic,  7  ;  rules  for  giv- 
ing it,  7,  27,  37  ;  given  in  recon- 
ciliation, 21,  26  n.,  27,  38 ;  given 
on  request,  28  ;  when  to  be  worn, 
28,  29,  34,  38,  81 ;  sent  to  Augus- 
tine, 29,  81  ;  sent  to  Leander  of 
Seville,  34,  39  ;  sent  to  Maximus 
of  Salona,  38  ;  its  dignity,  38  ; 
conveys  authority,  77. 

Pantaleo,  Notary,  letter  to,  99. 

Parochia,  its  meaning,  32  n.,  105  n. 

Paschasius,  Bishop  of  Naples,  tetter 
to,  56  ;  warned  against  the  Jews, 
96 ;  accused  of  negligence,  98. 

Passivus,  father  of  Demetrian  and 
Valerian,  9. 

Passover  lamb,  time  of  its  slaugh- 
ter, 39  n. 

Passover,  its  relation  to  Easter,  38 
n.,  39- 

Patronage  of  people,  to  be  avoided, 
II. 

Patroni,  the  six,  letter  to,  16. 

Paul  diaconus,  106. 

Paulinus,   Bishop    of  Tegessis,  his 


case  to  be  enquired  into,  89,  90  ; 
accused  of  simony,  90  ;  accused 
of  excessive  simony,  85,  90. 

Pelagius,  the  heretic,  14. 

Pelagius,  Bishop  of  Rome,  censured 
the  usurping  a'ctuneiiical,  18. 

Penance  done  by  Bishop  Maximus, 
20 ;  revoked  by  the  Guardian, 
60  ;  for  a  period,  66  ;  its  spiritual 
import,  66. 

Penitence,  to  escape  the  judgment, 
58. 

Pentecost,  season  of,  8  n.  ;  observ- 
ance, 8. 

Persecution  and  calumny  to  be  sub- 
mitted to,  81 

Peter,  the  monk  from  Britain,  57. 

Peter,  ascriptiis  glcboe  in  Sicily  made 
defensor,  89  n. ;  will  be  watched 
and  kept  to  the  law,  89. 

Peter,  reader  of  the  church  of  Euria, 
107. 

Peter,  friend  of  Gregory,  3. 

Peter,  husband  of  Stephania,  11. 

Peter,  converted  Jew,  3  ;  took  pos- 
session of  the  Jewish  synagogue. 

3- 

Peter,  prince  of  the  Apostles,  5,  22 
33.  34.  35. 47.  5'.  65,  82,  86,  91, 94  ; 
blessed  Apostle,  15.  16  ;  the 
Apostle  who  shines  first  in  dig- 
nity, 16  ;  the  prince  of  the  Apos- 
tles, 19  ;  his  chains,  36  ;  apostle 
and  key-bearer,  41  ;  received 
power  in  the  heavenly  king- 
dom, 65 ;  his  baptizing  Corne- 
lius, 65.* 

Peter,  the  deacon,  27,  49  ;  his 
character  discussed,  50 ;  has  a 
little  daughter,  50  ;  elected  Bish- 
op by  the  Neapolitans,  59. 

Philo  on  the  Jewish  Passover,  39  n.; 

Phocas,  Emperor,  letter  to,  99,  100  ; 
.Gregory's  relation  towards  him, 
99  n.  ;  wanted  a  deacon  at  Court, 
100. 

Photinians,  heretics,  and  to  be  avoid- 
ed, 46. 

Pictures  and  images,  their  use  in 
church,  23,  53  ;  not  to  be  de- 
stroyed, but  properly  used,  23, 

53- 

Pompeiana,  a  religious  lady,  54,  55 
n.,  103  ;  her  religious  house,  103, 
104  ;  her  complaint  to  Gregory, 
104. 

Pomponiana  [Pompeiana],  104. 

Poor  to  be  defended,  46. 

Prayers  for  the  Emperor,  14. 

Preaching  to  declare  the  truth,  67. 

Pregnancy,  its  relation  to  the  sacra- 
ments, 77. 

Presbyterce,  what.  4  n. 

Priests  too  rapidly  raised  to  the  of- 
fice, 25,  28  ;  denounced  as  an 
abuse,  25  ;  ought  first  to  be  tried 
and  proved,  25,  28,  30 ;  should 
meet  for  discussion,  26;  made 
captive  by  avarice,  70,  71,  96 ; 
one  in  known  sin,  70 ;  some 
bad,  have  to  be  checked,  84,  87  ; 
bad,  ruin  the  people,  84  ;  only  to 
change  by  zeal,  97. 

Priests'  office  should  be  without  re- 
proach, I,  2,  70,  87  ;  lofty  ideal  in 
the  name,  7,  28,  29, 87  ;  should  be 
carefully  prepared  for,  25,  30  ; 
liable  to  abuses,  25,  26,  29,  30," 70, 
84  ;  an  office  of  ambition  to  lay- 
men, 29,  30 ;  should  not  be  set 


aside  without  cause,  32  ;  bought 
and  sold,  29,  30,  70, 72.  73. 

Primicerius,  60  n. 

Probinus,  the  presbyter,  35. 

Probus,  Abbot,  2,  13,  22  ;  reported  to 
Gregory,  13,  22. 

Proccderc,  its  technical  meaning,  8 
n„  18  n. 

Property,  question  as  to  that  of  an 
abbess,  4  ;  of  a  married  woman 
devoted,  31  ;  lawful  use  of  Ec- 
clesiastical, 9,  18,  88,  95,  103  ; 
church  not  to  be  alienated,  11, 
17,  18,  104  ;  of  a  monastery  plun- 
dered, 17  ;  law  of,  in  a  monas- 
tery, 88,  103 ;  not  to  be  wasted, 
95.  104. 

Pulcheria  Augusta,  called  the  New 
Helena,  loi. 

Punishment,  given  for  repentance 
and  amendment,  18  ;  corporal 
in  clerical  bodies,  80 ;  in  charity, 
104. 


Reccared,  King,  16,  33  n. 

Rechared,  King  of  the  Goths,  letter 
to  Gregory,  16  ;  doubtful,  16  n.  ; 
disavows  Arianism,  16,  35  n.  ; 
desires  Gregory's  friendship,  16; 
sent  presents  to  Gregory,  16 ; 
letter  to,  35 ;  King  of  the  Visi- 
goths in  Spain,  35  ;  accounts  of 
his  conversion  and  history,  35 
n. ;  dates  are  doubtful,  35  n.  ; 
commended  by  Gregory,  35 ; 
must  rule  with  moderation,  36 ; 
question  about  letters  to,  37  n.  ; 
sent  cowls  to  the  poor,  37  n. ; 
received  one  key,  or  two,  36, 
37.  37  n. 

Redemption  of  captives,  9. 

Redemptus,  the  guardian,  i,  2. 

Reeves,  his  S.  Columba,  39  n. 

Rcgioiiariiis,  7  n. 

Relics  sent  out  by  'Gregory,  36,  54, 
58,  77  ;  of  S.  Sixtus  the"Martvr, 

77- 

Ritual,  questions  of,  8.  9. 

Rimarii.  the  Galilean,  39. 

Rome,  mother  church,  22 ;  was  re- 
sorted to  for  appeal,  41  ;  the 
Apostle  Peter's  see,  48  ;  has  the 
seat  of  the  Apostle  and  key- 
bearer,  41  ;  and  Greece  alone 
against  heresy,  46  ;  church  of, 
its  foundation,  108  n. 

Roman  See  objected  to  in  Africa,  15 
n.  ;  tradition,  not  Greek,  8,  9 ; 
its  peculiar  uses,  75  ;  citizens, 
letter  to  the,  92. 

Romanus  defensor,  letters  to,  9,  10, 
II,  15,  17,  22,  43.  fe,  89;  gets 
charge  of  the  Roman  patri- 
mony, 9,  10 ;  was  guardian  in 
Sicily,  43  ;  had  to  enquire  about 
the  tonsiiratorcs  of  Sicily,  17 ; 
had  to  enquire  into  the  accounts 
of  Fortunatus,  17  ;  also  into  the 
conduct  of  Martian.  17 ;  was 
asked  to  befriend  some  Istrians, 
22 ;  was  instructed  to  give  a 
bountv,  45;  was  forbidden  to 
hear  suits'  against  clerics,  60 ; 
interfered  with  Ecclesiastical 
discipline,  60  ;  was  made  guard- 
ian of  the  patrimony  in  Sicih', 
89  n. 

Romanus,  exarch  of  Italy,  at  Raven- 


INDEX  OF  SUBJECTS. 


421 


na,  5  ;  his  relation  to  Gregory, 
> 

Rustica,  her  bequests,  10  ;  'delay  in 
their  administration,  10. 

Rusticiana,  Patrician  lady,  60 ;  let- 
ters to,  61,97  ;  sent  veils  to  Gre- 
gory, 61  ;  her  grandson,  Strate- 
gius,  62  n. 

Sabbath  question  at  Rome,  92. 

Sabinianus,  Bishop  of  Jadera,  2 : 
recommended  to  the  peace  of 
Maximus,  38. 

Sabinus,  subdeacon,  letter  to,  15. 

Saccrdotes,  referring  to  Bishops,  28 
n.,  97  n.,  163  n. 

SS.  Gavinus  and  Luxorius,  4  ;  S.  Vi- 
tus, 44  ;  S.  Julian,  Monastery  of, 
17  ;  S.  Sixtus  the  Martyr,  77  ;  S. 
Apollinaris,  Oath  on  the  body 
of,  20  ;  S.  Mary,  Hospital  of,  95 ; 
S.  Severinus,  44  ;  S.  Martin,  hos- 
pital and  church,  93  ;  S.  Hermes, 
Monastery  of,  103 ;  S.  Donatus, 
his  body,  104. 

Sacraments  are  means  of  grace,  76 ; 
when  given  or  refused,  76,  77  n. 

Salarius,  notary  of  Gregory,  reports, 

14- 

Satan  tempts  by  a  show  of  piety,  24, 
26  ;  to  be  guarded  against,  24, 30. 

Scala  Paradist,  52  n. 

Schismatics,  how  to  be  dealt  with, 
5,  22  ;  how  acting,  5,  6,  8. 

Scholastictis,  15  n. 

Schynteneiim,  meaning  suggested, 
40,  40  n. 

Sclaves  expected  to  join  the  Roman 
obedience,  ^  ;  the  nation  at  war 
with  Rome,  46. 

Scruples  of  conscience,  80. 

Scribo,  12  n.,  46  n. 

Sccniidiccrins,  60  n. 

Secundinus,  Bishop  in  Sicily,  joint 
letter  to,  47. 

Secundus,  Abbot,  loi. 

Senator,  Abbot,  letter  to,  95  ;  Abbot 
of  Xenodochitim,  95. 

Serenus,  Bishop  of  Massilia,  letters 
to,  23,  53  ;  notes  upon,  53  n.  ; 
blamed  for  destroymg  pictures 
of  saints,  ^3  ;  lax  m  discipline, 
53. 54.  70  ;  blamed  for  harboring 
bad  men,  70;  joint  letter  to,  71  ; 
asked  to  assist  the  Kentish  mis- 
sionaries, 70. 

Sergius,  the  guardian,  letter  to,  16. 

Severianus  Gabalensis,  49. 

Severus,  a  heretic,  50. 

Siagrius,  Bishop  of  Autun,  95, 

Sicily,  Letter  to  certain  BisHops  of, 

57- 

Sickness  m  the  monastery  at  Ra- 
venna, 58. 

Simoniacal  heresy,  27,  28,  29,  72,  73, 
90,  lor. 

Simony  to  be  guarded  against,  7,  24, 
29,  102 ;  prevalent  in  Gaul,  23 
n.,  24^  28,  29,  72. 73  ;  attributed  to 
the  Eastern  Church,  14,  68,  lor, 
102 ;  restrained  by  Synodical  ac- 
tion, 23  n.,  24,  26  n.,  72,  73,  89,  90. 

Simplicius,  Bishop  of  Paris,  joint 
letter  to,  71. 

Sirica,  abbess,  made'  a  will  contrary 
to  monastic  rule,  4 ;  her  be- 
quests were  disputed,  4. 

Slaves  to  be  recovered  from  hiding, 
10 ;  Christians  were  bought  by 
Jews,  12,  29,  30 ;  were  to  be  sold 


to  none  but  Christians,  12  ;  must 
have  their  interests  guarded, 
12,  29. 

Soothsayers  have  to  be  watched  for 
and  corrected,  17.  18. 

Soldier  not  to  be  tonsured  without 
the  Pope's  consent,  45 ;  pro- 
hibited from  taking  monastic 
vows,  69  n. 

Son  consubstantial  with  the  Father, 
48. 

Sophronius  patriarch  of  Jerusalem, 

4511- 

Sorrow  for  the  dead  to  be  restrain- 
ed, 26,  27,  51  ;  has  a  beneficent 
object,  51. 

Spanish  abbots  left  the  voyage  to 
Rome  and  went  home,  35. 

Spina  Dagoiiis,  40  n. 

Stephania  appeals  to  Gregory  about 
property,  11. 

Stephen,  Maximus,  deacon,  38  ;  gets 
charge  of  Messianus,  38. 

Stephen,  abbot  of  Lerins,  52  n. 

Strategius,  grandson  of  Rusticiana, 
62  n.,  98. 

Sub-deacon,  his  disrobing  for  Mass, 
8. 

Syagria,  a  religious,  was  forced  into 
marriage,  31  ;  devoted  her  prop- 
erty to  pious  uses,  31. 

Syagrius,  Bishop  of  Autun,  6n.,  7, 
23,  26  n.  ;  was  promised  the  pal- 
lium, 7,  26  n.,  28  ;  applied  to 
by  Gregory,  23  ;  included  in  cir- 
cular letter,  23 ;  had  charge  of 
assembling  the  Synod,  26  n.  ; 
letters  to,  27,  31,  32;  had  request- 
ed the  pallium,  28  ;  reproved  for 
remissness  in  duty,  31. 

Synagogues,  Jewish,  must  have  their 
property  respected,  14. 

Symmachus  brought  veils  to  Greg- 
ory, 61. 

Synod  was  called  by  Gregory,  26, 
33  n.,  71. 


Temptation  by  Satan,  24. 
Testatrix's  desire  should  be  execut- 
ed, 10. 
Thalassia,  abbess,  letter  to,  9> 
Theft  from  the  church  considered, 

75- 

Themistiani  heretics,  45  n. 

Themistius,  deacon  of  Alexandria, 
and  heretic,  48  n. 

Theoctista,  Patrician,  letter  to,  10  ; 
sister  of  the  Emperor  Maurice, 
62  n.  ;  occasion  of  Gregory's 
letter,  62  n. 

Theodebert  H.,  King  of  Austrasia, 
6  n.  ;  joint  letter  to,  29,  32  ;  call- 
ed for  amendment  in  his  king- 
dom, 29,  32,  92  ;  abuses  in  his 
kingdom,  32  ;  his  age  32  n.  ;  let- 
ter to,  72  •  asked  for  Augustine, 
72. 

Theodelinda,  Queen  of  Lombard, 
letter  to,  13  ;  commended  and 
exhorted  as  a  peacemaker,  13. 

Theoderic  IL,  King  of  Burgundy, 
6  n.,  38  n.,  73  n.,  93  n.,  95  ;  joint 
letters  to,  29,  32  ;  called  for 
amendment  in  his  kingdom, 
29,  32,  72;  his  age,  32  n.,  93  n. ; 
asked  to  convene  a  Synod, 
72 ;  letters  to,  72,  94  ;  his  "influ- 
ence from  Brunichild,  9^  n. 

Theodore,  curator  of  Ravenna,  let- 


ter to,  22  ;  highly  praised  by 
Gregory,  22,  23. 

Theodelinda,  queen,  letter  to,  106  ; 
congratulated  on  the  birth  of  a 
son,  106  ;  gave  his  son  to  bap- 
tism, 106. 

Theodosius,  abbot  of  an  unfounded 
monastery,  10. 

Theodorus,  niagister  militnm,  15. 

Theoria  ntpotc  divina  custuhtatis 
potito,  39  n. 

Thomas,  hospital  of,  103. 

Three  Chapters,  77;t',  50  n.,  io6n. 

Timber  for  building  has  to  be  pre- 
pared, 25  ;  exports,  49,  102. 

Toledo,  Council  of,  35  n. 

Tonsuratorcs,  17;  some  usurp  the 
name,  17. 

Trajan,  Bishop  in  Sicily,  joint  letter 
to,  97. 

Turin,  Augusta  Taurinaruin,  32  n. 

Unity  in  the  Church  through  Christ, 

24 ;  with  Rome,  22. 
Urban,  his- monastery  at  Cagliari, 

^  ;  to  be  appointed  abbot,  54. 


Urbicus,  the  abbot,  14 
of 
letter  to,  18. 


Urbicus,    Bishop 


Dyrrachium, 


Ursicinus,  Bishop  of  Turin,  32  ;  en- 
dured captivity,  32 ;  sufiered 
from  an  usurping  Bishop,  32 

Uses  in  different  churches  so  di- 
verse, 75  ;  freedom  in  adopting 
and  varying,  75. 

Valerian,  letter  to,  9, 

Vapincum,  a  see  in  Narbonensis 
Sacunda,  26  n. 

Varmaricarius,  sent  to  Gregory  by 
Brunichild,  94,  95. 

Veils  given  for  the  Shrine  of  St. 
Peter,  61,  61  n. 

Vennianus,  41. 

Venantius,  the  Patrician,  14  ;  letter 
to  him  and  his  wife,  Italica,  37  , 
ex-monk,  Patrician  of  Syracuse; 
letter  to,  57  ;  had  renounced  his 
monastic  state,  57  n.,  59,  86  n. ; 
had  daughters  Barbara  and  An- 
tonina,  59,  86  n.  ;  the  care  of  his 
children  to  be  considered  by  the 
Bishop  of  Syracuse,  59,  fo; 
charge  of  his  property,  59  ;  dates 
of  marriage,  etc.,  86  n. 

Veteranus,  presbyter,  46  ;  came  to 
Rome  with  letter  from  Gregory, 
46. 

Vicedominus,  a  person  or  officer,  5. 

Victorius  of  Aquitaine  on  the  Easter 
cycle.  40,  40  n.  ;  has  the  ques- 
tion referred  to  him,  40,  40  n. 

Victor,  Bishop  of  Sardinia,  letter 
to,  4 

Victor,  Bishop  of  Palermo,  is  writ- 
ten to  by  Gregory,  14. 

Victor,  Bishop  of  Rome,  40,  40  n. 

Vincentius,  Bishop  of  Sardinia,  let- 
ter to,  4. 

Victor,  primate  of  Numidia,  87  ;  to 
be  disciplined,  87  ;  letter  to,  90. 

Victor,  co-primate  in  Africa,  89  ;  has 
to  thoroughly  examine  a  case. 
89. 

Vigilius,  Bishop  of  Rome,  31. 

Virgilius,  Bishon  of  Aries,  letters  fo, 
30,  31,  70,  84  ;  reproved  for  re- 
missness in  duty,  31,  54  ;  asked 
to  befriend  Augustine,'  84. 

Vitalis,  guardian  in  Sicily,  letters  to. 


422 


S.  GREGORY  THE  GREAT. 


I,  103  ;  his  patronage  resorted 
to.  17-  55  ;  forbidden  to  uphold 
culprit  clerics,  17 ;  was  given 
stricter  injunctions,  103  ;  was 
accused  of  retaining,  5s  n. 

Vitelas,  a  church  estate  in  Sicily,  89. 

Vitus,  guardian,  letter  to,  60. 


Warnilfrid,  adviser  of  Ariulf,  23. 
Whitby,  Synod  of,  30  n.,  40  n. 
Wilfrid,  Bishop  of  York,  40  n. 
Will  not  allowed  to  be  made  by  one 

in  a  monastery,  4. 
Women    forbidden    to    live    with 

Bishops,  i6,  26  ;  what  ones  may, 


16  ;  prohibited  from  living  with 
those   in  any  holy   order,    26 ; 
forbidden     to    live    in    monas- 
teries, 44  ;  cause  scandal,  44. 
World  coming  to  a  close,  37,  82. 

York  received  a  Metropolitan,  81. 


EPHRAIM  SYHUS  AND  APHBAHAT. 


INDEX   OF  TEXTS. 


PAGB 

Gen .  i.  2    .    .    . 

128,  371 

ii.  7      ... 

.      372 

ii.  17    .    .    . 

380,  402 

iii.  6    .    .    . 

.       365 

iii.  15  .     .    . 

•        232 

V.  29    .     .    .    . 

•       225  1 

ix.  23  ...    . 

224,  232 

X.  2       ...      . 

•       356 

X  10     .     .      , 

.     35^^ 

XV.  6    .    .    . 

■     299 

xvi.  12     .    . 

243,  249 

xvii.  I      .    . 

388 

xviii.  14  .    . 

•     393 

xxi .  9  .     .    . 

•     243 

xxii.  6      .    .    . 

•     239 

xxvii.  40  .     . 

.     361 

XXX.  I  .      .      . 

•     239 

xxxi.  38,40. 

•     383 

XXXV.  22  .     . 

•     365 

.xxxviii.    .    . 

.     240 

xxxviii.  29   .     . 

.     240 
•     365 

x.xxix.  7,  sq . 

xli.  49 .    .    . 

.     231 

xlix.  3, 4  .    . 

•     377 

xlix.  10   .    . 

361,  390 

xlix.  29,  31  . 

•     377 

Ex.  i."  16    ."    .'    .' 

■     377 
.     240 

iii.  6    .     .    . 

.     402 

iii.  6,  15  .    . 

.     388 

iii.  14  .    .     . 

.    .    388 

iv.  4,  sq. .     . 

•     237 

iv.  19  .    .    . 

•    •     396 

iv.  22,  21 .    . 

.     387 

IV.  24,  26     . 

•     365 

vi.  I     .    .     . 

.     387 

vi.  12  .     .     . 

.    .     224 

vii.  I    .    .    . 

•    •     387 

xii.  3    ■    •     • 

•    •     235 

xiii.  19     .    . 

•     377 

XV.  25 .    .     . 

•     249 

xvii.  12    .     . 

•     350 

XX.  2     .      .      . 

•     349 

xxxii.  I    .    312 

.  324,  378 

xxxii.  4    .     . 

•     307 

xxxii.  26,  27,  21 

^    •     307 

xxxiii.  22.    . 

•     234 

xxxii.  20  .     . 

•     307 

xxxii.  31,  32 

•     383 

xxxiii.  20     . 

•     317 

xxxiii.  II.     . 

.     366 

xxxvi.  14 .    . 

•     387 

xxxvii.      .    . 

.     239 

Lev.  xxi.  12   .    . 

•     371 

xxiii.  II   .     . 

.     228 

xiv.  52      .    . 

xxiii.  10  .     . 

•     230 
.  346, 388 

xxvi.  12    .    . 

Numb.  v.  17,  27 

xi.  17  .     . 

xii.  I  sq.  . 

xiv.  10     . 

xvi.  32,  33 

xxiv.  17  . 

XXV.  6,  15 
Deut.  iv.  2    . 

iv.  17  .    . 

vi.5     .    . 

xiv.  I    .     . 

xxvi.  12   . 

xxix.  23    . 

x.xxii.  15  . 

xxxii.  21  . 

xxxii.  32 . 

xxxii.  39 . 


xxxiii.  6  . 

xxxiv.  5,  6 
Josh.  ii.  9  .    . 

iii.  17  .    . 

X.  13  .  . 
Judges  iii.  12 

IV.  2  .  . 
xi.  5  .  . 
xiii.  I,  24 
xiv.  6  .  . 
xvi.  15,  sq. 
xviii.  2,  14 

Ruth  iv.  12     . 

1  Sam  1.7     . 

ii.  6.  .  . 
ii.  26  .  . 
iv.  I  sq.  . 

V.  4.  .  . 
xvi.  14,  sq. 
xxiii.,  xxiv 
xxvi.,  xxvii. 

2  Sam.  iii.  27,  28 

vi.  23  .  . 
viii.  14  . 
xi.  2,  sq.  . 
xiii.  I  sq. 
xxiv.  17  . 
I  Kings  i.  38 
iv.  27  .  . 
X.  i.  .  . 
xi.  I,  4  . 
xi.  12,  36. 
XV.  4,  sq  . 
XV.  13 .  . 
xvi.  31  . 
xvii.  3,  5  . 
xix.  I,  8  . 

XX.  II 

xxi.  5,  sq. 
xxii.  28  . 


383 
162, 


308 
370 
365 
319 
409 
22^ 
366 
361 
388 
378 
387 

394 
335 
361 
360,  393 

347.  378, 
387,  402 

377,  402 
378 
299 

351 
351 
395 
305 
395 
395 
232 

365 
299 
240 
239 

378,  402 
242 

395 
232 

372 

226 
366 
243 
387 

^P 
365 

384 

275 

373 

295 

365 

398 

366 

365 
366 
366 
395 
365 
401 


25 


2  Kings  ii.  20 

ii.8,  15    . 

ii.  II    .     . 

iii.  15,  17. 

iv.  8,  10  . 

iv.  26  .    . 

vi.  32  .    . 

viii.  15     . 

xviii.  9,  13 

xviii.  35  . 

xix.  23,  24 

xix.  21,  23,  28 

xix.  37 

XX.  18. 

XX.  19. 

xxii.  II,  I 

xxiii,  29 

XXV.  I  sq 
2  Chron.  xxxv. 
Esther  vi.  11 

vi.  13  . 

vii.  10. 

ix.  10  . 
Job  i.  13,  sq. 

111.  18,  19 
xiv.  12 
xiv.  27 
xvi.  19 
xvi.  20 
xlvii.  5,  6. 
xxviii.  19. 
xxxiv.  10 
xl.  14  . 
xli.  4    . 
Ps.  i.  2,  3   . 
i.5.     . 

"•.7.    . 
111.  6    . 
ix.  17  . 
xvi.  5  . 
xvi.  10. 
xix.  4  . 
xxii.  6. 
xxii.  17,  19 
xxii.  17, 18 
xxii.  23     . 
xxiii.  45   . 
xxiv.  7,  9. 
xxvi.  19   .     . 
xxxvii.  35,  36 
xiv.  5  . 
xiv.  14. 
xiv.  17. 

li.  13  . 
Ixi.  3  . 
Ixvi.  3 . 


226 

373 
366 

323 
373 

395 
353 
353 
353 
353 
354 
398 
399 
298 
298 

399 
400 
366 
400 
400 
365 
365 
405 
410 

398 
405 
405 
351 
295 
408 

474 
294 
364 
408 
390 

408,  409 
231 
391,  400 

347 
223 

390 
391 
391.  392 
392 
350 
381 
352 
226 
241 
388 
237 
373 
228 

237 


Ps.  Ixviii.  31  .    . 

•     295 

Ixix.  14    .    . 

.     228 

Ixix.  22,  27    . 

•     391 

Ixx.            .     . 

323 

Ixxi.  14    .    . 

294 

Ixxii.  15  .    . 

Ixxviii.  72    . 

•3 

84,  3^ 

Ixxxi.  6   .     . 

350 

Ixxxi.  10  .    . 

:  3^ 

Ixxxi  i.  6   .    . 

Ixxxii.  7  .     . 

.  388 

IXXXV.    12.      - 

347 

Ixxxvii.  6 

.  223 

Ixxxviii.  5    . 

•  241 

Ixxxviii.  10,  I 

I,  12 

•  378 

XC.  I     .     .     . 

.  388 

xc.  I,  2    .    . 

.  388 

xcvii,  II  .    . 

.  227 
248 

xcix.  I     .    . 

ex.  3    .    .    . 

.  390 

cxiii.  5     .    . 

308 

cxviii.  22 .    . 

•  347 

cxix.  99    .    . 

.  411 

cxix.  105.    . 

348 

cxxxix.  16   . 

233 

cxlii.  2    .    . 

407 

cxlv.  19   .    . 

128 

Prov.  iii.  18  .     . 

223 

iv.  23  .     .     . 

333 

V.  15,  17  •     • 

332 

IX.  5    .     .    . 

231 

xviii.  10   .     . 

.  228 

XX.   I       .      .      . 

232 

XX.  6    .    .    . 

351 

Eccles.  i.  3    .    . 

331 

2     .    .    .    . 

228 

viii.  II     .    . 

294 

xi.  10  .    .     . 

334 
226 

Cant.  i.  15 .    .    . 

i.  5  .    .    .     . 

295 

11.  I .    .     .    . 

246 

ii.3.     .    .    . 

246 

ii.  17    .    .    . 

^5» 

IV.  14  .     .    . 

246 

387 

Isaiah  i  2  .    .     . 

i.  10     .    .     . 

23 

4,393 

1.3.     .    .    . 

296 

i.  6  .     .    .    . 

410 

i.  18    .    .    . 

295 

V 

360 

V.  I  sq.     .     . 

360 

V.  2      .    .    23 

0,3^ 

•o,  393 

vi.  2    .    .    . 

248 

vi.  6    .    .     . 

236 

vi.  7     .    .    . 

326 

vii.  14 .     .    . 

390 

viii.  18    .     . 

- 

380 

ix.  6     ,     . 

223 

423 


424 


EPHRAIM  SYRUS  AND  APHRAHAT: 


•Isaiah  ix.  6,  7.    . 

•     390 

X  15    .    .    . 

•     353 

X.  19  .    .    . 

.     223 

xi.  1, 2     .    .     . 

•     348 

xiv.  13     .     . 

•     353 

xiv.  15,  16    . 

•     353 

xiv.  25 .     .     . 

•     353 

XV.  15,  17.^  . 

■     356 

xxiii.  15,  16,  17 

•     395 

xxvi.  II    .     . 

.     378 

xxvi.  19  .    .    . 

.     402 

xxviii.  16.    . 

•     347 

XXX.  27    .    . 

•     ^78 

xxxiii.  17.    . 

•    •     3^ 

xxxiv.  4  .     .    . 

•     395 

xxxvii.  22,  24,  : 

'9  •     353 

xxxvii.  24,  25 

•     353 

xxxvii.  38    .    . 

•     353 

xxxix.  7 .    .     . 

•     354 

xl.  12  .     .     . 

.     248 

xl.  15,  17  •     • 

.     408 

xli.  8    .     .     . 

•     392 

xli.  14 .    .    . 

•     359 

xliii.  2,  3  .     . 

•     392 

xliv.  6      -    . 

•     389 

xlviii.  12  .     . 

•     389 

xlix,  6.     .     . 

.     348 

xlix.  24    .    .    . 

•     249 

lii.  II .     .     . 

•     359 

Hi.  13,  14.    .    . 

.     390 

lii.  15  .    .     . 

•     390 

liii.  2  .     .     . 

223,  3(p 

liii.  5  •     •     • 

390,  391 

liii.  8  .     .    . 

.     242 

liii.  9  .     .     . 

.     249 

liii.  12      .    . 

•     370 

liii.  10     .     . 

■     391 

liv.  9  .     .    . 

•     395 

Iv.  I     .    .     . 

•    •     297 

lv.6,  7    .     . 

•     349 

Iv.  10,  II.     . 

.     380 

Ivi.  5   .    .    . 

.     367 

lix.  5    •    •    • 

•     393 

Ix.  8    .    .    .    . 

.     406 

Ixii.  9  .    .     . 

.     382 

Ixvi.  2 .    .    . 

•    .     373 

Ixvi.  8      ,    . 

•     377 

Ixvi.  16    .    . 

•    •     350 

Ixvi.  24    .     . 

350,  409 

Jer.  ii.  10,  13  .    . 

■     395 

ii.  30  .     .     . 

•     395 

V.  14        .    . 

•    •     355 

VI.  7,  8    .     . 

•     395 

vi.  30  .    .    . 

359,  393 

vii.  4.  5    .     . 

.  346,  388 

viii.  7  .     .     . 

.    .     296 

ix.  23  .    .    . 

•     •     352 

xiii.  23.    .    . 

•     295 

xvii.  5,  7.  8  . 

•     364 

XX.  C)     .      .      . 

•     355 

xxiii.  29  .     . 

•     355 

XXV.  11     .     . 

•    .     358 

XXV.  15,  27    . 

•    •     395 

xxvii.  8    .     . 

.    .     388 

xxviii.  14.     . 

.     358 

xxxi.  22    .     . 

•      •       21,3 

xxxii.  18  .    . 

•    •     388 

xlviii.  47  .    . 

•    •     395 

1.  17    .    .    . 

•    •     358 

Lam.  xlix.  6,  39. 

•    •     395 

iv.  I    .    .     . 

'    •    355 

iv.  2    .    . 

•     335 

iv.  16  .     .    . 

•    •     559 

iv.  20  .    .    . 

355.  399 

V.  16    .     .     . 

•    •     355 

Ezek.  xiii.  10.    . 

•    •     300 

XV.  4,  5    ■    • 

xvi.  48.    ,    . 

•    ■     393 

xvi.  49.     .    . 

•    •     393 

Ezek.  xvi.  52.     . 

.     393 

xvi.  55.    .    . 

393,  394 

xviii.  3    .    .     . 

■     354 

xviii.  23,  32  .    . 

•     380 

xviii.  29,  32 .    . 

.     380 

xxii  30    .    .    . 

•     347 

xxiii.  II  .    .    . 

.     380 

xxiii.  24,  25  .     . 

•     407 

xxviii.  2  .     . 

■     355 

xxviii.  14 

•     355 

xxviii.  14,  15    . 

■     355 

xxviii.  16    . 

.     355 

xxix.  18,  19  .    . 

.     355 

xxxiv.  2,  19.    . 

.     384 

xxxiv.  Id     .    . 
xxxiv.  30     . 

.     384 

.     384 

xxxvii.  I,  10. 

•     379 

xlvii.  10,  sq. 

•     230 

Dan.  ii.  31,  33    .    . 

•     356 

ii.  35        •    •    • 

•     357 

ii.  36  .    .    .    . 

•     357 

ii.  37   .    •    . 

.     388 

ii.  38   .     .    . 

■     356 

ii.  39   .    •    . 

.     356 

ii.  40    .    .    . 

•     357 

ii.  43    •    .    .    • 

•     357 

ii.  44   .    .    . 

•     357 

iii.  17  .    .    . 

iii.  28,  29.    . 

.     400 

iii.  34  .    •    • 

.     347 

iii.  34.  3>     • 

.     347 

iv.  13 .     .     . 

.     225 

iv.  17,  19.     . 

•     356 

iv.  30  .    .    .    . 

.     358 

vii.  6  .    .     . 

•     357 

vii.  2,  4    .     . 

.     354 

vii.  3  .     .    . 

.     357 

vii.  7  .     .     . 

.    •     356 

vii.  8  .    .    . 

354.  359 

vii.  8,  24  .    . 

•     349 

vii.  9,  13,  14,  2: 

2    •     354 

vii.  19.    .    . 

•     354 

vii.  21.    .    . 

•     359 

vii.  25.    .     . 

•     359 

vii.  26.    .    . 

359 

vii.  27.    .    . 

359.  360 

viii.  20,  21    . 

•    •     354 

ix.  26,  27  .     . 

•    •    390 

ix.  27  .    .    . 
X.  5,  6.      .    . 

393,  394 
.     316 

x.  6     .    .     . 

■     317 

X.  8      ... 

.    .     316 

X.  19    .    .    . 

•    .    317 

Hosea  iv,  16  .    . 

•    •     125 

i.  2  .    .    .    . 

.    .     298 

i.  II.    .    .    . 

.    .     222 

iv.  3    .    .    . 

•     294 

vi.  5    .    .    . 

•     395 

Vlll.  10.      .      . 

.  360,  361 

X,  II      .      .      . 

.    .     125 

X.  12     .     .     . 

•  348,  349 

•  •     387 

xi.  1, 2.     .     . 

Joel  ii.  II  .    .    . 

.     363 

ii.  28    .    .    . 

.    .     412 

ii.  28,  29  .    . 

.    •     370 

Amos  V.  I,  2  .     . 

•    •     395 

Micah  V.  2    .     . 

.    .     223 

Zeph  i.  3  .    .    . 

•     294 

Zach.  ii.  3  .    .    . 

.    .     227 

ii.  8     .    .    . 

.    .     296 

iii.  9    .     .     . 

•     348 

iv.  2    .     .    . 

•     348 

iv.  10  .    .    . 

.    .     348 

xi.  9,  17   .     . 

•     384 

xii.  12 .    .     . 

•    •     399 

xiii.  7  .    .    . 

•    •     391 

xiv.  6  .     .     . 

•    .     391 

xiv.  6,  7   .     . 

•    •     349 

xiv.  7  .    .    . 

.     391 

I 

PAGE  j 

Mai.  ii.  7  .    ,     .    . 

•        407 

ii.  10  .         .    . 

.        406 

iv.  6    .     .     . 

.         250 

Ecclus.  xxix.  18.     . 

.        404 

I  Maccab.  i.  19.. 

•        277 

2  Maccab.  v.  26. 

•     359 

V.  27    .    .     . 

•     359 

vi.  18,  sq,    . 

.     401 

vi.  18,  31 .    . 

•     359 

vii.  I  sq. 

.     401 

ix.  5,  12        . 

,   .     359 

IX.  13,  18,  19,  2^ 

i   •     359 

S.  Matt,  i.  3  sq  . 

.     240 

i.  23     .     .    . 

•     393 

11.3      ... 

•     314 

11.  20    .     .     . 

•     39'^ 

ii.  12    .    .    . 

•     125 

iv.  II  .    .    . 

.     316 

V.  3.    .    .    . 

.     410 

V.  5.    .    .    . 

.     125 

V.  6.    .    .     . 

.     362 

V.  7.    .    .    . 

.     362 

V.  9.     .    .    . 

.     364 

V.  12    .     .     . 

.     348 

V.  13     .     .     . 

226,  367 

V.  14    .     .     . 

.     248 

V.  15    .     .      . 

.     348 

V.  16    .     .     , 

.     348 

V.  19,  20  .     . 

.     401 

V.  28     .     .     . 

.     232 

V.  39    •    •    . 

•     334 

vi.  29  .    .    .    . 

•     405 

vi.  20  .    .    . 

362,  405 

vi,  33  •    •    • 

.     363 

vii.   7 .    .     . 

.     363 

vii.  12.     .    . 

•     409 

vii.  8    .    ,    . 

.     .     412 

vii.  24.    .    . 

.    .     362 

viii.  8,  10.     . 

•     351 

viii.  20.    .    . 

•     369 

viii.  24.    .    . 

.     369 

ix.  2     .     .   313 

.  336,  339 

ix.  6    .    .    . 

•     313 

ix.  12  .     .    , 

.     323 

ix.  13  .    .     . 

.     298 

ix.  20  .     .     . 

.     310 

ix.  26  .     .    . 

381,  412 

ix.  28  .    .     . 

■     351 

ix.  29  .    .    . 

•     351 

X.  I      ... 

•    •     399 

X.  8     ... 

.  345,  386 

XI4     ... 

.    •     348 

X.  16    .     .    . 

.    .     3.33 

xi.  II   .    ,    . 

.    .     366 

xi.  12  .    .    . 

.    .     235 

xi.  27   .    .    . 

.371,380 

xii.  22  .     .     . 

•    •     339 

xii.  36 .    .     . 

•    •     348 

xii.  42  .     .    . 

•    •    J96 

xii.  50,     .    . 

'.    .     304 

xiii.  7  .    .    . 

xiii.  30     .    . 

.     231 

xiii.  46     .    . 

•    •     362 

xiii.  44     .    . 

.    .     364 

xiii.  47     .    . 

.    .     230 

xiv.  6  sq. 

•     366 

xiv.  17     .    . 

.    .     231 

xiv.  24     .     . 

.    •     339 

xiv.  15     .    . 

•    •     339 

xiv.  31      .    . 

.    .     351 

XV. 36  .     .     . 

.    .     231 

xvi.  19.    .    . 

.    •     329 

xvii.  19    .     . 

.  351,  392 

xviii.  10   .     . 

.  230,  372 

xviii.  24  .    . 

■     364 

xix.  28      .   360 

363.  407  ! 

XX.  i.    .    .     . 

.    .     .363; 

XX.  30 .    .    . 

.     339 1 

xxi.2, 7    .     . 

.     369 1 

32 


S.  Matt.  xxi.  19 
xxi.  21 
xxi.  22 
xxi.  38 
xxi.  40,  44 
xxi.  44 
xxii.  13 
xxii.  28 
xxiii.  9 
xxiii.  29, 
xxiv.  6 
xxiv.  20 
xxiv.  32 
xxiv.  35 
XXV.  4,  10 
XXV.  10 
XXV.  29 
XXV.  6 . 
XXV.  16 
XXV.  21 

XXV.  27 
XXV.  32  sq 
XXV.  33 
XXV.  40 
xxvi.  7 
xxvi.  13 
xxvi.  53 
xxvi.  64 
xxvii.  25 
xxvii.  50, 
xxvii.  52 
xxvii.  50 
xxvii.  51 
xxvii.  54 
xxvii.  64 
xxviii.  18, 
xxviii.  19 
xxviii.  20 
S.  Mark  ii.  27 
iv.  39  . 
V.  9.    . 
V.  22     . 
V.  23,  36 

V.  47    . 

VI.  3    . 
vii.  32,  37 
ix.  22,  25 
ix.49  . 
xiv.  21. 
xvi.  9,  20 
xvi.  16 
xvi.  17,  18 

Luke  i-  35. 
i.  41  . 
ii.  I,  2. 
ii.  22  . 
ii.  28  . 
ii.  29  . 
ii.  30  . 
ii.  46  . 
ii.  52    . 

ii.34    . 
V.  25,  28, 
vii.  II . 
vii.  14. 
vii.  36. 
vii.  37.  38 
viii.  16 
viii.  28 
viii.  30 
viii.  3.^ 
viii.  36. 
ix.  59,  60 
X.  17,  18 
X.  19    . 
xi.  II  . 

xi.  33  • 
xii.  ^7. 
xii.  47  . 


29 


INDEX  OF  TEXTS. 


425 


Luke  xii.  49 

xiii.  32     . 

xiv.  II     . 

xiv.  18,  19 

xiv.  29     . 

XV.  7 

xvi.  6 

xvi.  9 

xvi.  15 

xvi.  10. 

xvii.  5 

xviii.  9 

xix  13,  14 

xix.  14. 

xix.  44. 

XX.  9,  sq. 

XX.  10,  sc 

XX.  35,  3( 

XX.  38  . 

xxi.  9  . 

xxi.  10,  II 

xxi.  14,  15 

xxi.  10,  17 

xxi.  23,  24 

xxii.  30    . 

xxii.  |3    . 

xxii.  62    . 

xxiii.  14,  15 

xxiii.  27,  28 

xxiii.  43 
John  i.  I 

'  5  •    • 
II 

14 

23 

ii.  12 
iii.  13 
iii-  34 
!"•  34.  35 

IV.  6,  7 
iv.  36  . 
iv.  42  . 
v.  22    . 

V.  25  . 
vi.  I  sq. 
vii.  37 . 
viii.  12 


125 
231 

352 
304 
3^ 
230 

228 
405 
352 
375 
351 
298 

347 
347 
399 
382 
360 
406 
402 
402 

375 
401 
400 

399 
407 
322 

20 
301 

399 
230,  410 
34^,380 

•  348 

•  348 
369.380 

231 
382 
382 
329.  370 
371 
369 
412 
230 

371 
380 
231 
323 
348 


S.  John  viii.  56 
ix.  I     . 
ix.  6     . 
ix.  24,  31 
x.  9.    . 

X.  II      . 

X.  II  sq. 
X.  16,  17 
X.  20  . 
X.  30    . 

X.  34    . 

XI.  25  . 
xi.  43  . 
xii.  24 . 
xii.  25. 
xii.  26. 
xii.  28 . 

xji-  35  • 
xn. 36. 
xiv.  2  . 
xiv.  3 ". 
xiv.  '6  . 
xiv.  20. 
xiv.  23. 
XV.  I  . 
XV.   12   . 

XV.  15  . 
XV.  19,  20 
xvii.  14 
xviii.  9 
xix.  15 
xix.  30 
XX.  17  . 
xxi.  7  . 
xxi.  15,  I 

Acts  ii.  II  . 
iii.  31  . 
viii.  27 
xiii.  37 
XX.  28  . 
xxii.  II 
xxvi.  13 

Rom.  V.  12, 14 
vii,  5   . 
viii.  9  . 
viii.  26. 
viii,  28 


•  225 

•  339 
309,  336 

.  326 

228,  384 

.  384 

•  383 

•  384 

•  347 

•  370 

.  224. 
.   230 

•  379 
231,  248 

•  362 
.  385 
•„  399 

348,  364 
.  348 

•  409 

•  369 
.  228 

346,  370 

•  373 
.  231 


348,  392 

.  400 

362,  400 

•  249 

•  347 
.  321 

•  230 
.  298 

•  384 

•  249 
,  400 
.  295 
.  400 

•  331 
.  316 

•  316 
.  402 
.  376 

•  376 
.  225 
.  410 


Rom  xii.  12 
xii.  36 . 
xiii.  II 

1  Cor.  i.  24 

ii.  9  . 
11-  15  •  ■ 
iii.  8  . 
iii.  10,  12 
iii.  10  . 
iii.  II  . 
iii.  16  . 
iii.  16,  17, 
ix.  4  . 

ix.  4.  5 

IX.  7,  sq 

X.  20  . 
xii.  1 1,  28 
xiii.  13 
XV.  13,  15 
XV.  27,  28 
XV.  29 .  . 
XV.  32,  33 
XV.  35  .  . 
XV.  36,  38 
XV.  40 .  . 
X,v.  41,42 
XV.  44  .  . 

XV.  44.  45 
XV.  49  .  . 
XV.  51  .  , 
XV.  52  .  . 
XV.  53, 54 
XV.  54.  55 
XV.  55 . 
XV.  57  • 

2  Cor.  ii.  15 

V.  3 .  . 
V.  4  . 
V.  8  . 
V.  21  . 
vi.  9,  10 
viii.  9. 
viii.  9. 
X.  5  . 
X.  17  . 
xi.  14,  15. 
xi.  25  .    . 


sq 


363 
370 
362 
386 
406 
376 

408,  412 
349 
347 

347.  350 
347 
304 

367 
385 
231 
370 
350 
376 

308,  371 
376 
376 
375 
375 
370 
408 

372,  376 
374 
374 

374.  381 
374 

374,  370 
367 
403 
376 
376 
374 
372 

372,  382 
391 
363 
249 
309 
315 
352 
374 
319 


Gal.  iii.  28 
;  vi.  6 
vi.  9 
Eph.  i.  18 

IV 

iv.  22 

iv.  30 

v.  2. 

vi.  14, 

vi.  16 
Phill.  ii . 

ii.  9 
Col.  i.  15 

ii.  9 

n.  14 

iii.  I,  2 

1  Thess.  iv. 

iv.  16 
iv.  17 
V.  21,  22 

2  Thess.  i.  7, 

1  Tim.  ii.  5 

iii.  16  . 

2  Tim.  ii.  11, 

ii.  21  . 

iii.  16  . 
Hebrews  iv. 

iv.  II  . 

vi.  7.  . 

ix.  15,  16 

X.  31  • 

X.38  . 

xi.  I  . 

xi.  19  . 

xi.  32  . 

xi.  38  . 

xi.  40  . 
James  iii.  10 
I  Peter  i.  11 
Rev.  ii.  II 

iii.  14 

V.  9. 

xi.  8 

XX.  14 

xxi.  6 

xxi.  18 

xxii.  17 


13 


367,  406 
412 
335 
319 
348 
370 

•  364 

•  3^ 
348,  362 

■  363 
363.  364 

•  369 
.  396 
.  392 

•  310 
235,  367 

•  363 
381 
372 

224,  410 
411 

314 
299 
248 

303 
362 
411 
224 
364 
244 
.  377 

•  364 
.  402 

225,  249 
.  401 
.  401 
.  382 
.  294 

•  225 
.  381 

•  244 

•  249 

•  234 
381 
275 
381 
275 


INDEX  OF  SUBJECTS. 


Aaron  made  the  calf,  182,  207,  280 ; 
between  the  living  and  the  dead, 
201  ;  his  staff  that  budded,  as  a 
type,  223  ;  looked  for  Jesus,  224  ; 
and  his  sons  were  anointed, 
269  ;  his  hyssop,  272. 
Abba,  disciple  of  Ephraim,  126. 
Abel,  210. 

Abgar,  King  of  Edessa,  135  n. 
Abner  son  ot  Ner,  201. 
Abraham,  the  patriarch,  188,  299, 299, 
394 ;  rewarded  for  his  wilhng- 
ness,   215,  394  ;  desired    to  see 
Christ,  225  ;  received    circum- 
cision, 262  ;  type  of  faith,  249, 
394. 
Abraham,  disciple  of  Ephraim,  126. 
Abraham,    Bishop  of  Nisibis,    151  ; 
hymn  concerning,  186,  187,  188. 
Absalom,  211. 
Achor,  the  body  of,  201. 
Adam  as  the  head    of    the  human 
race,  194,  196,  200,  204,  207,  208, 
210,   214,  217,  219,  223,  224,   236, 
237,  238,  2  TO,  257,  261,    275.  280, 
308,  372,  389  ;  returned  to  Para- 
dise, 20 [,  282  ;  looked  for  Jesus, 
224,  237  ;  his  Rib  taken  out,  232, 
389 ;  he  was  restored  in  Jesus, 
237,  238,  265,   280,   282,  389  ;  he 
sinned    and   suffered,    280;  he. 
fell  by  food,  311. 
Affliction  and  some  of  its  objects, 

171,  172,  173,  179. 
Agag  was  slam,  201. 
Anab,  the  King,  201,  353. 
Alexander,   King  of  Macedon,  358, 

394. 
Alexandretta,  126. 
Altar  and  the    priest,  173,  179 ;  of 

Araunah  the  Jebusite,  394. 
Amba  Bishoi,  an  Egyptian  monas- 
tery, 127,  142. 
Ambrose,  Bishop  of  Milan,  147  n. 
Amid,  121,  141,  145  n. 
Amnon,  243. 

Amphilocnius  of  Iconium,  121. 
Ananias  and  his  company  in  the  fur- 
nace, 188. 
Anatolius,  Patriarch    of  Constanti- 
nople, as  a  hymn  writer,  148  n. 
Angel  of  glory  and  humility,  322. 
Angels    at   Bethlehem,    237 ;"  their 
new  song  of  the  Nativity,  250  ; 
their  bright   light,  315,  316,  317, 
318,  321,  322  ;  the   Lord  of  the 

317- 
Anna  kissed  Christ,  236. 
Annunciation  by  Gabriel,  305. 
Anointing  by  the  Chrism,  269,  270  ; 

is  our  dedication,  281. 
Anomaeans,  150. 
Antino   (Antince,  Antinoopolis)    in 

Egypt,  126. 
Antiochus  Epiphanes,  359. 
Aphrahat,  his  dates,   152,  153,  156 ; 


chronological  relation  to  Eph- 
raim, 152  ;  Persian  by  nation- 
ality, 152,  156,  157,  158  ;  wrote  in 
Syriac,  152,  157  ;  a  Christian 
theologian,  152,  157  ;  his  name 
was  long  forgotten,  152  ;  called 
"the  Persian  Sage,"  152,  155, 
160  n.  ;  called  "  Mar  Jacob  the 
Persian  Sage,"  152,  155,  159 ; 
name  entirely  lost  in  the  8th 
century,  152  ;  received  the  name 
of  Jacob,  152  ;  works  ascribed 
to  Jacob,  Bishop  of  Nisibis,  153, 

155  ;  the  name  "  Aphrahat  "  re- 
appears in  the  loth  century,  153, 
155,  156  ;  his  Demonstrations,  as 
arranged  and  classified,  153  ; 
the  dates  of  their  composition, 
1=53,  156  n,  i6[,  394  n.,  411  n.  ;  the 
Maphrian,  160  n.  ;  extent  and 
limits  of  their  circulation,  153  ; 
his  works  early  translated,  154  ; 
Armenian  translations  of  the 
"Demonstrations,"  154, 155;  man- 
uscript evidence,  154,  155 ; 
works  known  to  Syriac  authors, 
154,  155 ;  acquamtance  with 
them  traced,  154  sq.  ;  made 
sister's  son  to  Gregory  the  Illu- 
minator, 155  n.  ;  called  "Jacob, 
Bishop  of  Mar  Mathai,"  156, 
158  ;  was  a  Bishop,  136,  157  ;  his 
name    "  Aphrahat  "  is   Persian, 

156  ;  was  not  originally  a  Chris- 
tian, 157  ;  evidence  of  his  being 
a  cleric,  157  ;  his  writings  and 
contemporary  controversies, 
158  ;  Metropolitan  of  Nineveh, 
138 ;  slightly  leaned  to  Nesto- 
rianism  in  his  writings,  159; 
his  writings  were  popular  in 
the  Armenian  Church,  160 ; 
known  chiefly  in  the  Eastern 
Church,  160  n.  ;  Armenian  ver 
sion  of  his  works  first  printed, 
160  ;  recovery  of  his  Post  Syriac 
Original,  61  ;  before  or  after 
Ephraim,  161  ;  his  use  of  Scrip- 
ture Books,  162  ;  seems  to  know 
or  use  only  some  of  the  N.  T. 
Canon,  162  ;  used  the  Diatessa- 
ron,  162  ;  estimate  of  the  literary 
and  theological  value  of  his 
writings,  162  ;  his  Demonstra- 
tions translated  (selections), 
345  sq. ;  his  plea  for  writing, 
386,  394,  410,  411. 

Apollinarians,  150. 

Apollinaris,  heretic,    131  ;  silenced 

by  a  trick,  131. 
Apostacy  alluded  to,  188. 
Aramaeans  and  Hebrews,  218. 
Arbo,  a  ram,  and  Arbozo,  an  Arab, 

278  n. 
Arian  heresy,  129. 
Arians,  132,  159. 


Ark  of  Noah,  167  ;  its  spiritual  teach- 

mg,   167,   168,  224  ;  of  Bezaleel, 

239  n. 
Armenian   Church,   160 ;    alphabet, 

158,  161. 
Arnad,  a  disciple  of  Ephraim,  126. 
Asahel,  son  of^Zeruiah,  201. 
Ascension,  the  feast  of  the,  176,  230, 

260  ;  of  Christ,  26> 
Asuna,  a  disciple  of  I^phraim,  126. 
Assemani,  Bibl.  Orient,  124  n.,  141  n., 

142  n.,  152  n.,  155. 
Athanasius,  Bishop  of  Alexandria, 

155- 
Augustine,  Bishop  of  Hippo,  147  n. 
Aurit,  disciple  of  Ephraim,  126. 

Baal-worship,  177. 

Babu,  Bishop  of  Nisibis,  151,  187. 

Babylon,  the  three  brethren  in,  176, 
277. 

"Babylonian,"  (that)  (Nebuchadnez- 
zar), 173. 

Babel,  tower  of,  204. 

Balaam,  the  seer,  259,  296. 

Baptism,    its   figure  in    the  Flood, 

166,  225 ;  its    spiritual    power, 

167,  225,  271,  272,  273,  277,  279, 
280,  281,  282  ;  with  confession  of 
the  Three  Persons,  190,  272, 
273  ;  of  Virgin  Mary,  245  ;  its 
figure  in  the  Red  Sea,  266,  272  ; 
ordained  for  atonement,  272. 
273  ;  by  the  Three  Names,  270, 
272,  282;  cleansed  the  secret 
misdeeds  of  the  soul,  272,  280  ; 
by  water  and  Spirit,  273,  277, 
279,  280  ;  in  Christ's  name,  330  ; 
its  water  sanctified  for  the  re- 
mission of  sins,  279,  282,  283,  285  ; 
as  in  Jordan,  279,  283,  284  sq.  ; 
of  infants,  279 ;  requisites,  for, 
279 ;  His  the  cause  of  our  clean- 
sing, 280,  382,  372 ;  the  laver 
of,  274 ;  types  of,  274 ;  by  the 
Spirit,  372  ;  its  ceremonial,  273, 
274,  279,  280,  271,  272  ;  its  relation 
to  the  Cross,  274, 259, 372  ;  figures 
of,  274,  275,  279,  280,  281, 282,  265, 
239,  271. 

Baptized,  Hymn  of  the,  283. 

Bar-Bahlul,  160  n. 

Bardesan,  heresiarch,  129,  159 ; 
named  from  his  birthplace, 
129  n.  ;  controversy  with  Eph- 
raim, 129,  309  n. ;  the  seven 
iEons  of  his  heresy,  130  n. 

Barhebraeus  (Gregory),  131  n.,  145 
155  n.,  160  n.,  161  ;  his  history, 
158  n.,  160  n. 

Barses,  Bishop  of  Edessa,  131. 

Barrenness,  a  sorrow,  239  ;  a  judg- 
ment, 243,  251. 

Baronius,  132,  140. 

Basil,  Bishop  of  Caesarea,  120,  126, 

143  ;  visited   by  Ephraim,   127, 

427 


426 


EPHRAIM  SYRUS  AND  APHRAHAT. 


137,  142,  143,  144  ;  alludes  in  his 
writings  to  Ephraim,  128  ;  is 
taught  by  the  Holy  Ghost  in 
form  of  a  dove,  127,  128,  137  ; 
his  death,  132, 143  ;  lady's  trouble 
at  his  death,  132,  133  ;  his  dates, 
143  ;  knew  Aphrahat's  works, 
156  n. 
Basil,    Emperor,    his     mcnologium, 

145- 
Benaiah,  201. 

Beth-Garbaia,  124,  141,  144,  157. 
Bethlehem,  223,  237,  238,   257,   258, 

259 ;   infants  slain  at,  257,  258, 

259- 

Bevan,  Texts  and  Studies,  149  n. 

Bishoi,  monk  in  Egypt,  126  ;  was 
visited  by  Ephraim,  126. 

Blood  of  the  Passover,  202. 

Boaz  and  Ruth,  240. 

Bones,  the  power  that  was  in,  205, 
206,  216  ;  honoured  in  Sheol, 
216,  218. 

Book  of  tlie  Caliphs,  143  n. 

Book  of  Rays,  158  n. 

Bread,  the  Heavenly,  231,  232,  259  ; 
as  a  type  of  Christ,  243  ;  a  pe- 
culiar rite  in  the  Syrian  Lit- 
urgy, 245  n. 

Brooding,  as  spoken  of  the  Holy 
Ghost,  128. 

British  Museum  and  its  literary 
treasures,  261. 

Buzitis,  155  n. 

Caiaphas,  211,  229. 

Cain,  210,  214,  224 ;  as  the  murderer, 
224. 

Cainan,  son  of  God,  222. 

Caleb,  the  spy,  looked  for  Jesus,  224. 

Calf,  was  made  and  worshipped, 
307,  308,  312  ;  its  making  was 
prompted  by  Satan,  299. 

Calamities    by  "^  God's    judgments, 

^     349- 

Canaan,  22a. 

Catholicus  by  the  East  is  rebuked, 

157- 

Cephas,  the  Apostle,  190. 

Chaldean  Art,  203,  206. 

Chaldeans  were  converted,  213  ; 
their  activity,  254. 

Champions,  Feast  of  the,  176. 

Cherubim,  not  liable  to  death,  196  ; 
their  praises,  267. 

Children,  how  trained,  204. 

Christ,  the  Bridegroom  of  Truth, 
190  ;  his  name  as  a  seal,  191, 
269  ;  his  Chrism,  269. 

Christian  persecutions  under  Julian, 
124. 

Church,  to  be  kept  in  purity,  175 ; 
like  a  mirror,  190  :  not  to  pos- 
sess wealth,  191  ;  building  and 
adorning  in  peace,  192,  193,  247, 
260  ;  Holy,  224,  299  ;  her  glory 
and  privilege,  259,  260  ;  her  fes- 
tivals, 259,  260 ;  her  oblations, 
259 ;  as  seen  in  the  Prophecies, 
259,  260 ;  Ephrata,  mother  of 
kings,  260  ;  upon  the  Rock,  267; 
as  seen  in  the  Pearl,  293. 

Circumcision,  as  a  sacred  rite,  308. 

Commandments  of  Christ's  new 
law,  330. 

Constans,  the  Ernperor,  123,  141. 

Constantine,  the  Emperor,  145,  153. 

Constantius,  his  apparition  at  Nisi- 
bis,  12^,  138,  141 ;  his  life,  123, 
124,  141. 


Conun,  the  month  of  Christ's  birth, 
252,  253. 

Council  of  Nicaea  (325),  123, 159,  160. 

Creation,  made  free,  253  ;  was  wor- 
shipped, 255  ;  the  time  and  pro- 
cess of,  261  ;  giving  glory,  267. 

Cross  and  its  spiritual  power,  167, 
182,  198,  199,  212,  224,  268,  269, 
274,  305,  308,  330,  397  ;  its  teach- 
ing, 182,  212,  224,  230,  274,  330  ; 
opened  the  graves  of  Sheol,  201, 
268  ;  seemed  to  favour  Death, 
205  ;  reversed  for  S,  Peter,  212  ; 
its  similitudes,  274  ;  our  treas- 
urer, 281  ;  as  a  bridge  over 
death,  307  ;  held  the  Son  of  God, 

387. 
Crowns,  three,  of  Jesus,  253. 
Ctesiphon,  the  Church  of,  157,  158, 

159- 
Cureton     discovers    the    Aphrahat 

MS.,  i6r. 
Cyrus,  Bishop  of  Edessa,  closed  the 

school  of  the  Persians,  159,  160. 


Dagon,  232. 

Daniel  in  the  lions  den,  188,211,353, 
399  ;  his  fasting,  191 ;  as  type  of 
resurrection,  241 ;  as  prophet 
speaking,  259,  260,  316 ;  in  a  vis- 
ion, 316  ;  his  visions  and  their 
interpretation,  353  sq.,  399,  400. 

Darius,  the  Mede,  356. 

Dathan  and  Abram,  353. 

David,  King,  188,  191,  201,  207,  226, 
235,  238,  240,  243,  318,  353,  372  ; 
rescued  the  lamb,  189,  238  ;  his 
justice,  201  ;  slew  the  lion  and 
bear,  202  ;  the  house  of  David, 
211,  226,  244,  257  ;  his  cheeses  to 
his  brethren,  226  ;  father  of  the 
Christ,  240,  257  ;  the  psalmist, 
243,  244  ;  was  anointed,  270 ; 
longed  for  the  water,  275 ; 
crushed  Goliath,  353  ;  was  \  er- 
secuted  by  Saul,  353,  372  ;  how 
much  he  did  for  Israel,  397. 

Days  of  remembrance,  230,  231  ;  of 
the  Creation,  261. 

Dead  not  to  be  buried  heathenishly, 
191  ;  not  to  be  buried  with  vest- 
ments, etc.,  191  ;  mourning  for, 
a  vain  work,  213  n.  ;  their  resur- 
rection, 375  sq. 

Death,  as  personified,  193  sq. ;  trem- 
bled before  Jesus,  193,  205  ;  dis- 
putes with  Satan,  195,  199,  205, 
_2o5,  207,  208,  209,  216  ;  assert- 
ing its  powers,  196  ;  its  offence 
against  Jesus,  197,  205,  306 ; 
pleads  with  Jesus  to  depart,  197; 
extols   its  own    goodness,  199, 

214,  215  ;  humbled  Jesus,  202,  204, 
306 ;  marvelled  at  the  crucifixion, 
205 ;  its  activity,  209  ;  condemns 
sloth,  209 ;  defied  by  the  resur- 
rection, 210,  215,  216,  217  ;  mocks 
the  Evil  One,  210  ;  curses  Satan, 
211,  212  ;  reproaches  the  living 
for  mourning,  213,  214,  215,216, 
217  ;  forestalled   by  others,  214, 

215,  218  ;  is  complained  of  that 
it  shuts  off  hope,  214 ;  obeys 
God's  command,  214  ;  gives  rest 
to  the  weary,  216,  217  ;  did  not 
crucify  Jesus,  218  ;  disputes  with 
man,  218,  219  ;  its  s'eep  by  sin, 
225,  381,  403,  404,  405  ;  trodden 


225,  381,  403,  404,  405  ; 
down  by  Jesus,  306, 403, 


404. 


Debtors,   parable  of  the  two,  31 1» 

325,  340,  341. 
December,   as  a  symbol  of   Christ,. 

•  230,  232,  234,  252. 
Demonstration   on    Death  and  the 

Latter  Times,  402  sq. 
Demonstrations  of  Aphrahat,  153  sq. 
Denha,  247,  266. 
Diocletian,  123. 
Divinations  and  enchantments,  177, 

179,  203,  209,  211,  213,  352. 
Dumb,  their   language  when  they 

were  cured,  309. 

Easter,  feast  of,  230 ;  flowers  used 
at,230  n. 

Ebedjesu,  the  historian,  156,  160  n. 

Edessa  and  its  school,  124,  125,  I26j 
was  plundered  by  the  Huns, 
131  ;  was  under  the  persecution 
of  Valens,  131,  136  ;  the  Mount 
of  121,  137;  constancy  of  its 
people  to  the  faith,  123/137  ;  had 
the  school  of  the  Persians,  159  ; 
its  Bishops,  159  :  was  the  centre 
of  Syriac  theology,  I60 ;  relics  of 
bones  at,  205. 

Edom,  the  propnet  out  of,  275. 

Edomites,  were  destroyed,  201. 

Egypt  marvelled  at  the  sight  of  the 
Infant,  213. 

Eldad  and  Medad,  189. 

Eli  and  his  house,  191  ;  his  greedi- 
ness, 192. 

Elias  Barinneus,  160  n. 

Elijah,  the  prophet,  189,  191,  196, 
200,  207,  210,  218,  219,  241,  244, 
269,  276,  349  ;    looked  for  Jesus, 

224  ;  kept  rain  from  the  adul- 
terous, 244  ;  multiplied  the  oil 
in  the  cruse,  269 ;  was  fed  by 
the  ravens,  298,  366  ;  how  much 
he  did  for  Israel,  398. 

Elisha,  the  prophet,  186,  189,  191. 
200,  206,  218,  247,  265,  272,  278, 
323,  366,  371  ;  his  consecration, 
186 ;  life  by  his  bones,  206 ; 
raised  the  widow's  son,  204,  218, 
244,  323 ;  his  seven-fold  bath, 
265  ;  made  the  heavy  float,  277. 

Elizabeth,  her  desire  for  a  son,  239  ; 
the  barren  mother,  251. 

Enator,  district  in  Alexandria,  126  n 

Ennadius,  160  n. 

Enoch,  an  example  of  faith,  196, 
350  ;  triumphed  over  Satan  and 
Death,  218,  219  ;  looked  for  Jesus, 

225  ;  mounted  up  to  heaven  to 
see  Jesus,  225. 

Ephraim,  got  the  birthright,  200. 

Ephraim  Syrus,  his  relations  to 
Aphrahat,  119,  161  ;  represents 
the  Syriac  religious  mind,  119; 
gave  an  impetus  towards  a  new 
literature,  12  ;  his  fame  rests  on 
his  hymns,  120,  129,  130, 153  ;  his 
hymns  in  the  Syriac  ritual,  120, 
147,  148 ;  born  in  Nisibis,  120, 
121,  145  ;  disciple  of  St.  _Jacob, 

120,  122,  123  ;  lived  at  Nisibis 
under  three  sieges,  120,  124, 129, 
137  ;  settled  at  Edessa,  120, 142  ; 
repute  as  a  teacher,  120,  128  ; 
champion  against  heresy,   12c, 

121,  128,  129  ;  ascetic  and  saint, 
120,  125,  126,  142,  149  ;  admirer 
of  St.  Basil.  120. 126,  127,  142,  143  ; 
visited  St.  Basil,  120,  127,  137, 142, 
143,  144;  was  deacon,  120,  u^, 
146;  may  have  been   a  priest, 


INDEX  OF  SUBJECTS. 


429 


120,  128 ;  his  dates,  120,  121,  129, 
137,  141,   142,   143,  144,  145,  152, 

161  ;  copious  writer,  120,  146 sq., 
153  ;  died  at  Edessa,  120,  136, 
145;  the  Syrian,  his  fixed  epithet, 

120,  128 ;  called  malpono,  or 
teacher,  120  ;  materials  for  his 
biography,  121  ;  Syrian  by  birth 
and  descent,  121,  145  n.  ;  his 
father  called  an  idolatrous  priest, 

121,  122,  138,  145  ;  his  dream  of 
the  vine,  121,  126,  137  ;  entrance 
into  theChristian  folcl,and  its  hin- 
drances, 122 ;  slanderous  accusa- 
tions, 122,  138  ;  his  exculpation, 

122  ;  attended  Jacob  of  Nisibis, 

123  ;  conducted  Jacob's  funeral, 
123  ;  was  baptized  at  Beth-Gar- 
baia,  124 ;  fled  to  Amid,  124 ; 
went  to  Edessa,  124 ;  made 
Edessa  his  residence,  124,  141  ; 
his  encounters  with  the  washer- 
women, 124,  137 ;  earned  his 
hvelihood  in  Edessa,  124  ;  was 
induced  to  join  the  solitaires, 
125 ;  great  exegete  and  com- 
mentator, 125  ;  tied  from  publi- 
city, 125  ;  was  stoned  and  left 
for  dead,  125,  138  ;  as  a  teacher, 
125  ;  his  testament,  126,  133  ;  his 
visions,  125,  126,  137  ;  his  visit 
to  Egypt,  126,  141  ;  could  speak 
Greek,  126,  127,  128,  138 ;  at 
Scete,  in  the  Nitrian  valley,  126  ; 
his  habits  and  appearance,  126  ; 
sojourned  with  the  monk 
Bishoi,  126,  127  ;  had  miraculous 
power,  127,  129,  131,  138  ;  his  in- 
troduction to  St,  Basil,"i27;  made 
deacon  by  St.  Basil,  128 ;  by 
some  called  a  priest,  128  ;  return 
to  Edessa,  128  ;  opposed  to 
heresy,  i2d,  I2r,  125,  128,  129,  130, 
131  ;  was  at  Nicoea,  122,  144,  152, 

162  ;  his  controversy  with  Bar- 
desan,  129  ;  its  consequences  on 
hymnody,  129,  136  ;  account  of 
his  hymns  in  controversy,  129, 
130,  136,  151,300  n.;  his  Nisibene 
Hymns,  129,  150,  161,  167  sq.  ;  his 
borrowing  the  idea  of  hymnody, 
129,  130  ;  his  gift  of  languages, 
126,  127,  138  ;  question  about  his 
Greek,  127,  128,  138  ;  his  con- 
troversy with  Apolhnaris,  131  ; 
refused  the  Episcopal  consecra- 
tion, 131,  136 ;  feigned  madness, 
131 ;  his  exertions  in  the  famine, 
133-  137.  143  ;  his  Testament 
quoted  from  132-36  ;  his  death, 
136,    137 ;    attended    by     Lam- 

firotate,  136 ;  his  simple 
uneral,  136  ;  an  early  commem- 
oration of  his  death,  136 ;  the 
genuine  facts  of  his  life,  137  ;  his 
acts  amplified,  137  sq.  ;  never 
claimed  miraculous  powers, 
138  ;  his  heathen  parentage 
discussed,  138  ;  his  parents  were 
Christians,  138  ;  Vatican  Text  of 
his  Life,  144  ;  his  baptism  and 
its  date,  144 ;  his  writings  and 
his  characteristics,  146  sq.  ;  his 
Commentaries,  146 ;  his  Homi- 
lies mostly  controversial,  147  ; 
Homilies  still  read  publicly  in 
the  Eastern  Church,  147  ;  his 
Hymns,  147  sq.,  161  ;  are  not  of 
much  literary  value,  149 ;  his 
disposition     gloomy,     morbid. 


and  desponding,  149  ;  great  stu- 
dent of  Scripture,  150  ;  the  Nisi- 
bene Hymns,  150,  151  ;  probable 
dates  of  his  works,  151  ;  his  late 
production  of  poetry,  1^2  ;  Bar- 
hebr^eus's  account  of  Ephraim, 
ip2  ;  Three  Homilies,  305  sq. 

Epiphany,  Hymns  of  the,  227,  247, 
265  ;  the  manifestation  of  the 
King,  247,  265,  283  ;  its  spiritual 
teaching,  265  sq.  ;  the  festival  of 
the  Lord  of  feasts,  276  ;  its  glory 
is  in  the  fact  of  Incarnation, 
276,  279,  280 ;  the  first  offerings 
at,  287. 

"  Era  of  the  Greeks,"  354  n. 

Esther,  211,  400. 

Eugenius,  the  Solitary  of  Egypt,  125 

Eulogius,  Bishop  of  Edessa,  131  n. 

Eunuch  of  Ethiopia,  295. 

Eusebius,  the  historian,  135  n.  359  n. 

Eve,  was  beguiled  by  the  Serpent, 
210 ;  looked  for  Jesus,  224,  237, 
238,  242,  246  ;  in  Sheol,  243  ;  has 
her  reproach  annulled  in  Mary, 
254  ;  as  seen  in  the  Pearl,  295. 

Ezekiel,  his  vision  of  the  valley  of 
dry  bones,  198,  217. 

Fair,  He  who  is,  226,  232. 

Faith,  enquiry  into,  345  sq.  ;  ex- 
amples of,  350. 

Fasting,  336. 

Feast  of  the  Ascension,  176. 

Feast  of  the  Champions,  176. 

Fire-Worshippers,  253. 

Fishes  as  symbols,  230,  276  ;  for 
death,  276. 

Flood,  a  judgment,  194 ;  its  teach- 
ing, 225. 

Forget 's  De  Vita  Aphraatis,  152, 
i,S7  n. 

Forgiveness,  seventy  times  seven, 
201  ;  of  the  two  debtors,  325. 

Freedom  to  sin  is  human,  354  ;  for 
creation,  255. 

Gabriel,  angel  of  the  annunciation, 

235,    246,   252,    25^,  305;   called 

Jesus  "  My  Lord,    252. 
Gehazi,    his    house,    191,   198,  206 ; 

their  thievishness,  192,  385. 
Gehenna,  210,  219. 
Gennadius,  of  Marseilles,  154. 
Gentiles,  their  leaven,  226. 
Georgius,  Bishop  of  the  Arabs,  154  ;' 

knew  about  Aphrahat's  works, 

154.  159- 

Gibbon,  referred  to,  123  n.,  141,  n., 
160  n. 

Gideon  selecting  his  soldiers,  275. 

God  our  only  refuge  in  trouble, 
173  sq..  180  ;  his  name  as  a  seal 
on  His  people,  191  ;  his  judg- 
ments by  the  flood,  etc.,  194  ; 
God  in  the  world  worshipped 
at  Bethlehem,  251  ;  His  glory  as 
Incarnate,  276  ;  the  Son  of,  Be- 
gotten, 308  ;  Incarnate,  308  ;  om- 
nipresent and  unlimited,  301  n.; 
the  Lord  of  the  angel,  317  ;  could 
have  shown  Himself  to  our 
sight,  317,  318  ;  should  not  be 
instructed  "by  men,  318 ;  the 
creator,  352  ;  his  judgments, 
349,  352,  353. 

Godhead,  the  fountain  of,  230;  direct 
blessings  from,  230 ;  the  three 
feasts  of,  230 ;  dwells  in  man- 
hood, 234  ;  is  crowned,  240,  272  ; 


in  the  womb  wove  itself  a  ves- 
ture, 250 ;  the  power  of  the 
Three  Names,  270,  272  ;  con- 
cealed itself  in  the  manhood, 
306  ;  God  sent  from,  308  ;  the 
Name  of,  308  ;  of  Jesus  was  re- 
vealed, 314, 

Gold,  its  object  in  God's  worship, 
254. 

Goliath,  type  of  world  power,  188, 
196,  207. 

Grace,  freeborn  sister  to  Justice, 
170  ;  does  not  use  compulsion, 
185 ;  in  hidden  mystery,  225, 
235 

Graftin,  Dr.  R.,  edits  Aphrahat,  16. 

Grape,  a  type  of   Christ,  224.  230, 

^     245,  249. 

Graven  images  were  worshipped, 

^     213,  253,  254  ;  no  gods,  308. 

Gregory  of  Nyssa,  referred  to,  121, 
133.  137  ;  his  collections  upon 
Ephraim,  124,  130,  137  ;  his  E;/- 
cominm,  137, 138  ;  probably  could 
not  read  Syriac,  137. 

Ham,  his  undutiful  action,  168,  210. 

Haman,  211,  353. 

Hananiah  and  his  companions,  353, 

400. 
Hannah,  mother  of  Samuel,  239,  242. 
Harmodius,    son     of    Bardesan,    a 

hymn  writer,  130,  149  n.  ;  gave 

Ephraim  the  idea,  130,  149  n. 
Harmonius,  149  n. 
Hearers,  as  catechumens,  274. 
Heathenism,  as  a  fever,  192,  324. 
Hell,  insatiable,  196  ;  what  it  lost  by 

Jesus,  157. 
Heresy  in  the  Svrian  Church,  120, 

121,  125,  128,  129,  159. 
Heretics  named,  129,  131,  132,  136, 

159- 

Herod,  "the  base  fox,"  237. 

Herod  (the  Great),  246. 

Hezekiah,  King,  208,  353,  354  ;  how 
much  he  did  for  Israel,  398. 

Hilary  of  Poitiers,  147  n. 

Holy  Ghost,  typified,  223,  273 ;  is 
besought  in  meditation,  225';  be- 
come our  robe,  255, 372  ;  brooded 
on  the  waters,  273,  129,  278  ;  His 
action  in  baptism,  273,  274,  277, 
278,  372  ;  as  the  Fire,  277  ;  His 
presence  in  the  Resurrection, 
372  ;  His  leaving  a  man,  373. 

House  in  building  a  picture  oi  Faith, 
346,  349. 

Huns  plundered  Edessa,  131. 

Hymnody  for  controversial  pur- 
poses, 129,  300  n.  ;  its  place  in 
the  Eastern  Church,  147  ;  the  re- 
lation of  Syriac  to  Greek  and 
Roman,  148. 

Hymns,  the  Nisibene,  125;  Ephra- 
im's,  have  touched  all  churches, 
147  ;  early  Greek,  148  n.  ;  Ephra- 
im's,  not  of  much  literary  va- 
lue, 149. 

Ibas,  Bishop  of  Edessa,  was  Nesto- 
rian,  159. 

Idolatry  in  the  wilderness,  298,  290, 
307,  312  ;  false  worship  is  goa- 
less,  308. 

Idols,  were  destroyed  by  Jovian,  121 ; 
their  worship,  failed  before  the 
Cross,  213  ;  their  worship  was 
discontinued,  218,  253,  254  ;  their 


430 


EPHRAIM  SYRUS  AND  APHRAHAT. 


worship  was  met  by  the  Infant's 
birth,  252  ;  their  altar,  207  ;  the 
teraphim  of  Micah,  299. 

Incense,  as  an  oblation  to  God,  254. 

Infant  baptism,  279. 

Irenaeus,  160. 

Isaac,  as  a  type  of  Christ,  239,  249, 
268 ;  saved  from  the  knife  by 
Christ,  268. 

Isaac,  disciple  of  Ephraim,  126. 

Isaac  the  Great,  of  Antioch,  154, 159. 

Iscariot,  the  deceiver,  loi,  195,  200  ; 
was  known  to  Christ,  195. 

Isidore,  of  Seville,  147  n. 


Jacob  and  Esau  at  their  birth,  182. 
acob.  Bishop  of  Nisibis,  120, 121, 125 
n.,  139,  140,  141  n.  ;  patron  of 
Ephraim,  121,  123  ;  used  every 
influence  against  the  siege  of 
Nisibis,  123,  139  ;  his  death  at 
Nisibis,  123.  137,  '141  n.,  144 ; 
was  at  the  Niciean  Council,  123, 

144.  145- 
Jacob,  a  name  given  to  Aphrahat, 
152,  156. 

Jacob,  of  Sarug,  155. 
acob.  Bishop  of  Nisibis,  151,  160  n., 
161,  187,  190  ;  credited  with  the 
works  of  Aphrahat,  153. 

Jacob,  of  Tagrit,  155. 
acob,  Bishop  of  IVI^r  Mathai,a  name 

of  Aphrahat,  156,  158,  160. 
Jacob,  his  vision  of  the  ladder,  I0 ; 
his  blessing,  223  ;  and  his  flock, 

274.  275 
Jacobite  communities,  147. 
Jairus's  daughter,  201,  205. 
Japhejt,  224. 

Javan*  the  children  of,  356. 
Jehu,  King,  207. 
Jephthah  and  his  daughter,  202,  215 ; 

what  he  did  for  Israel,  397. 
Jeremiah,  his  firmness,  191,  211  ;  his 

moral  teaching,  216, 218 ,275, 277  ; 

was  cast  into  the  mire  by  the 

people,  218,  277  ;  sanctified  in  the 

womb,  277. 

Jericho,  wasted  by  Joshua,  201. 
erome  referred  to,  121,  125,  131  n., 
147  n.,  154,  359  n. 

Jerusalem  in  judgment.  393. 
esus,  the  Bread  of  life,  259 ;  the 
blessing,  of  His  Birth,  261  ;  gave 
true  freedom,  254,  261,  262,  281, 
351 ;  His  circumcision,  262,  the 
All-purifier,  firstborn,  262,  280  ; 
His  Epiphany,  265  sq.,  287  ;  His 
ascension,  265,  281,  382 ;  the 
Light-giver,  263,  266 ;  His  two 
heralds,  266  ;  His  reign,  266 ;  re- 
ceived the  chrism  as  Christ„27o  ; 
the  power  of  His  life,  271,  272, 
280,309,310,  351;  His  parables 
272,  360 ;  value  of  His  Incarna, 
tion,  276,  280,  305,  306,  308,  310- 
a  devouring  fire,  278  ;  His  bap; 
tism  in  Jordan,  280,  281,  283,  284- 
hymn  of  His  baptism,  284  ;  her; 
esy  against,  300  ;  power  of  His 
death  on  the  Cross,  305,  306,  309, 
331  ;  was  not  crucified  by  Death, 
218  ;  was  Virgin-born  in  Beth- 
lehem, 223,  23  [,  235,  237,  251,  287, 
305,  306 ;'  fulfilled  prophecies, 
223,  239,  254.  258  ;  as  God  and  a 
babe,  223,  239,  242,  251,  252  ;  His 
generation  without  marriage, 
223,  232,  244,  251,  252  ;  celebra- 


tion of  His  birthday,  223  n.,  227, 
229,  230,  235,  251.  252,  255  ;  the 
True  One,  223,  266  ;  force  of  the 
Name,  22s,  259,  262  ;  praises  for 
His  birth,  227,  229,  230,  231,  232 
sq.,  243  sq.  ;  the  richness  of  His 
services  to  us,  227,  228,  238,  248, 
305 ;  the  Physician  and  Medi, 
cine,  225,  229,  230,  246,  247,  252 
308,  323,  379;  His  days  of  re- 
membrance, 230,  231  ;  took  our 
human  nature  and  body,  231, 
232,  227  sq.,  255,  256,  261,  305  ; 
carried  by  Joseph,  233  ;  older 
than  the  oldest,  223  ;  collection 
of  antinomies  in,  232,  233,  250, 
251,  267,  271,  272  ;  a  carpenter, 

235,  239  ;  called  child  of  Joseph, 

236,  255  ;  called  David  s  Son 
and  Mary's  Lord,  236  ;  the  Lamb 
of  God,  232,  235,  237,  3^1  :  the 
Wise  One,  238  ;  the  "Merciful 
One,  238  ;  the  Vine  Cluster,  239  ; 
like  His  Father,  240 ;  types 
among  men,  240,  272  ;  the  Re- 
surrection, 236,  241,  261,  262,  268, 
280,  305,  310,  351,  372,  374  ;  His 
types  of  resurrection,  241 ;  lovin,g 
as  an  infant,  243  ;  is  addressed 
by  His  Mother,  245  ;  His  years 
computed  and  numbered,  247, 
266,  267 ;  redeemed  mankind 
with  His  own  Blood,  248,  306, 
351  ;  the  Firstborn  One,  250,  256, 
201,  305  ;  God  in  the  world,  251  ; 
in  birth  and  death  gave  life,  251, 

254,  255,  256,  261,  280,  305,  306  ; 
sought  for  at  His  birth,  251  ; 
Mercy,  conceived  and  born,  253, 

255,  256  ;  Truth  conceived  and 
born,  233,  266  ;  His  humiliation, 
255,  256,  260,  276,  305,  369  ;  the 
firstborn  of  Mary,  255,  256,  305  ; 
offspring  of  the  Most  Hig'h, 
255  ;  His  birth  gave  spiritual 
birth  to  man,  256,  280,  305  ;  in- 
fants were  slain  for  Him,  257  ; 
our  Emmanuel,  259  ;  the  Shep; 
herd  from  Ephrata,  259,  260- 
as  seen  in  the  Pearl,  293  n. ; 
the  effect  of  His  Cross  on  hea- 
thenism, 308  ;  as  God  sent  from 
the  Godhead,  308 ;  the  second 
Adam,  309 ;  His  miracles  upon 
the  dumb,  deaf,  etc.,  309,  310, 323; 
His  miracles  different  from 
those  of  others,  310,  323;  His 
power  remained  in  the  Apos- 
tles, 310 ;  His  great  Gifts,  310  ; 
why  He  associated  with  sinners, 
etc.,  311  sq.,  340 ;  why  feasted 
with  the  Pharisees,  311  sq.  ;  why 
received  kindness  from  the 
woman,  a  sinner,  310,  311,  312, 
313,  314,  324;  forgave  sins,  313, 
324,  325  ;  proved  God  by  forgiv- 
ing, 313,  315;  knew  the  Phan- 
sees'inner  thought,  314; showed 
Himself  more  than  a  prophet, 
311  sq.  ;  prayed  for  His  cruci- 
fiers,  315,  331  ;  denounced  woes 
to  His  crucifiers,  316;  His  action 
and  appearance  in  St.Paul's  con- 
version, 316  sq.  ;  raised  Lazarus, 
323  ;  had  His  feet  anointed,  326  ; 
was  presented  in  the  teniple, 
328  ;  the  Infant  was  clothed  with 

Erophesy  and  priesthood,  329  ; 
eld  the  true  priesthood,  310  ; 
His  kingdom,  361  ;  His  example. 


3C9  ;  lives  in  individuals,  370  ;  the 
Son  of  God,  Demonstration  up- 
on, 387  sq.;  the  Bridegroom  in 
truth,  190 ;  makes  Satan,  death, 
^l\d  hell  tremble,  193,  194 ;  a 
cause  of  offence  to  Satan,  104, 
Son  of  Mary,  194,  195,  196,  197 
199,  200,  202,  203,  20^,  227,,  232, 2^9, 
241,  242.  243, 244,  245,  246,  250.  253 
235;  His  miracle  at  Caiia,  194; 
divine  and  human,  194,  195,  200, 
238,  239  n.,  242,  2^o,  255,  266,  276. 
300,  313,  not  iiabfe  to  temptation 
by  lust,  194  ;  the  splendor  of  His 
youth,  194,  243,  256,  266;  His 
"conjDinnicatio  idibmatinii,"  195; 
death's  conqueror,  196,  204,  205, 
206,  241,  305,  306,  310,  331,  379 
403,474;  His  voice  in  hell  and 
the  grave,  197  ;  full  of  grace  and 
tender  mercy,  199,  238,  243,  256, 
276, 280, 282,  310;  firstborn  of  She- 
ol,  200,  305  ;  healed  the  paralytic, 
201  ;  preaches  all  grace,  202,  251 
n.  ;  the  carpenter's  son,  202,307  ; 
seemed  to  be  conquered"  by 
death,  205,  310  ;  gave  sight,  206, 
310;  His  scourging,  211,  212; 
revealed  the  truth  "to  those  in 
error,  213  ;  a  babe  in  Egypt,  213, 
246,  257. 

Jesus,  son  of  Nun,  201,  224  ;  looked 
for  Jesus,  224. 

Jethro,  among  the  Hebrews,  187. 

Jews,  the  apostacy  in  the  wilderness, 
307,  308,  312,  324  ;  did  not  profit 
by  mere  knowledge,  309  ;  bribed 
the  Roman  guard  in  vain,  319, 
320 ;  were  heathen  at  heart, 
307,  308,  319,  324  ;  were  long  un- 
der afflictions,  395  ;  cannot  re- 
proach the  Christians  for  suffer- 

^      ing,  395- 

Jezebel,  262,  21  r,  218. 

Job,  his  afflictions,  177,  188,  203  207, 
216,  250,  268,335  ;  covenant  with 
hise^s,  191. 

John  Baptist,  as  a  torch,  191,  208^ 
211,  265  ;  as  a  herald,  200,  234, 
237,  265,  266,  286  ;  his  head  given 
in  a  charger,  250  ;  as  he  bap- 
tised, 273,  279  :  "baptised  Jesus, 
279,  280,  284  ;  his  littleness  and 
greatness,  281,  282  ;  the  treasurer 
of  baptism,  329. 

ionah,  son  of  Amittai,  193,  209,  278. 
onathan,  without  envy,  "191. 
oseph,  husband  of  Mary,  194,  233, 
234 ;   carried    Jesus,    233,   334 ;. 
caressed  his  God,  235. 

Joseph  in  Egypt,  the  sons  of,  188,. 
191,  207,  210,  245,  257,  335  ;  type 
of  Christ,  300  n.,  377,  385 

Joshua,  name-sake  of  Jesus,  262 ; 
laid  his  curse  on  Jericho,  277  ; 
minister  of  Moses,  189  :  his  work 
for  Israel,  397. 

Joshua,  an  anchorite,  154. 

Josiah,  King,  20S,  211,  398 ;  how 
much  he  did  for  Israel,  398. 

Jovian,  Emperor,  120,  124,  159,  144. 

judah,  240. 

Judgment  is  for  us  all,  408. 

Julian,  disciple  of  Ephraim,  126. 

Julian,  (Emp.)  120,  123,  124,  132,137. 
140,  142 ; 

sufferings  of  the  Christians  un- 
der, 124,  142;  his  defeat  and 
death,  124,  n2. 

Julian  the  solitary,  125 


INDEX  OF  SUBJECTS. 


431 


Khabur  (Chaboras),  affluent  of  the 

Euphrates,  123  n. 
Koiah,  Dathan,  and    Abiram,   189, 

200. 

Lagarde,  referred  to,  164. 

Lamb  is  sealed,  271. 

Lamb,  the,  232,  237,  249,  267  ;  one 

closed  up  for  the  Passover,  235  ; 

the  Paschal,  237,  249,  267  ;  lor 

Isaac,  249. 
Lamech  looked  for  Tesus,  225. 
Lamy  as  editing  Lphraim's  Coin- 

nientaries,  147. 
Land,  Attccdota,  143  n. 
Languages    divided    into   tongues, 

224. 
Lazarus  was  raised,  201,  205,  219, 

241  ;    as    type    of  resurrection. 

Leaven  m  silence,  is  Jesus,  213,  250  ; 

as  a  Christian  power,  250. 
Legion,  the  evil  one,  180,  267  ;sank 

in  the  sea,  248. 
Leper,  was  anointed,  202. 
Light  as  a  symbol  of   truth,  etc., 

316. 
Lily  of  Glory,  246. 
Lot,  210,  275  ;  his  wife,  210  ;  looked 

for  Christ  in  holiness,  224. 
Love  exchanged  for  strife,  299. 

Magi  and  their  gifts,  233,  244,  246, 
251,  252,  256,  25^,  258,  266,  287  ; 
were  fire  worshippers,  253. 

Malkite  communities,  147. 

Mammon  be  put  to  shame,  191. 

Mamas,  St.,  127. 

Man,  disputes  with  Death,  218 ; 
shall  have  life  from  the  dead, 
219  ;  was  worshipped,  253  ;  not 
compelled  to  sin,  254,  281  ; 
always  free,  281  ;  is  dealt  with 
morally  by  God,  281 ;  cannot 
look  on  God,  315,316,  317;  should 
not  be  God's  instructor,  318, 
319,  320. 

Manasseh  lost  his  birthright,  200. 

Manes-,  heretic,  159. 

Manhood  stamped  with  God's  seal, 
226. 

Manichajan  heresy,  129. 

Maphrian,  a  Jacobite  title,  157  n. 

Mara,  disciple  of  Ephraim,  126. 

March  as  a  symbol  of  Christianity, 
230. 

Marcionite  heresy,  129,  159. 

Maris,  a  Persian,  Nestorian,  159. 

Mar  Jacob  and  his  companion,  180. 

Mar  JNLithai,  its  Bishops  and  see, 
158,  159  ;  account  of  the  monas- 
tery, 158  ;  Aphrahat  its  Bishop, 
158,  159  ;  its  Bishop  was  metro- 
politan of  Nineveh,  158, 159. 

Maro,  Nestorian  teacher  of  Edessa, 

159- 

Maronite  communities,  147. 

Marriage  in  purity,  332. 

Martha  of  Bethany,  326. 

Martyrdom,  mother  and  her  two 
sons  going  to,  132,  144. 

Mary,  sister  of  Martha,  326. 

Mary  had  the  leaven  01  Abraham, 
226  ;  was  mother  in  virginity, 
198, 223, 232,  233,  234, 241, 242,  244, 
251  ;  the  greatness  of  her  privi- 
lege shown,  223  sq.,  232,  233,  234, 
235,  239, 240,  241,  251,  252, 35^,  260, 
305,  306  ;  mother  of  the  human 
nature,  235,  241  ;  her  son    her 


Lord,  236,  239  ;  both  mother  and 
sister,  241,  245  ;  addresses  the 
Infant  Jesus,  245,  246  ;  her  bap- 
tism in  water  and  blood,  245  ; 
her  meditation  upon  the  Infant, 
246 ;  removed  the  reproach 
of  Eve,  254 ;  gave  the  Sweet 
Salt,  278. 

Mary  anointed  Jesus,  270. 

Melchizedech,  expected  Christ,  224  ; 
a  type  of  Christ,  240. 

Men  in  sloth,  204 ;  in  anger,  204  ; 
in  secret  sins,  204  ;  are  as  Satan 
and  murderers,  214  ;  were  wor- 
shipped, 253. 

Mercy  was  conceived  and  born,  253, 

25s 

Metram  or  Metropolitan,  158. 

Methuselah  looked  for  the  Son,  225. 

Micah  spoke  of  Christ,  259,  260. 

Midian,  the  daughter  of,  210. 

Miracles  are  attributed  to  Ephraim, 
112,  123,  126,  127,  131  ;  the  details 
of  Ephraim's  miracles  are  con- 
sidered, 138. 

Miriam,  Mariam,  Maria,  Mary,  only 
different  forms,  396  n. 

Moab,  King   of,    and  his  son,    202, 

215- 

Modestus,  Roman  prefect,  132. 

Monastery  of  the  Theotokos,  141  n., 
142  ;  its  literary  treasures,  141  n. ; 
its  tamarind  tree,  142. 

Monks,  Demonstration  of,  362  sq. 

Moon-worshippers,  253. 

Moral  duties,  362,  363,  364,  368,  405. 

Mordecai,  211,  400. 

Mosquitoes,  plague  of,  at  Nisibis, 
123,  136,  140. 

Moses,  200, 207, 210,  213, 217,  234,  244, 
249,  267,  272,  275,  '276,  307,  324, 
378  ;  trod  down  the  Egyptian, 
201  ;  translated  Joseph's  bones, 
205,  216,  377  ;  conquered  by 
death,  207  ;  looked  for  Jesus, 
224,  249  ;  sweetened  the  waters, 
265 ;  at  the  Red  Sea,  272  ; 
ground  the  calf  to  powder,  307, 
308,  312  ;  retired,  and  the  calf 
was  made,  312  ;  the  object  of  his 
■  covenant,  299  ;  was  allowed  in- 
to God's  presence  and  vision, 
317;  could  not  look  upon  The 
"Glory,  317,  319 ;  his  eyes  shone 
with  glory,  317,  319  ;  his  shining 
was  a  token  to  the  people, 
319 ;  was  threatened  to  be 
stoned  like  a  dog,  319 ;  his 
humility,  272,  322 ;  had  a 
heathen  people,  319,  320,  324; 
was  shepherd  in  Midian,  383, 
385  ;  his  works  for  the  Israelites, 
3'P,  397. 

Mygdonius  (laghjagh),  the  river  at 
Nisibis,  123  n.,  139. 

Naaman  healed,  206,  269,  272. 

Nabal,  his  reviling,  192,  208. 

Naboth,  211,  218. 

Nativity,  the  Hymns  of,  223  ;  its 
word  realization,  223  n.,  255, 
287,  256  ;  celebration  of  the  Day, 
223  n.,  230,  250,  255,  256,  257  ; 
character  of  the  night,  226  ;  to 
realise  the  inarvel  of,  255,  287, 
288. 

Neale's  Hymns  of  the  Eastern  Church, 
148. 

Nebuchadnezzar,  "that  Babylo- 
nian," 173. 


Nestorian  communities,  147  ;  a  tinge 
of  its  teachings  in  Aphrahat's 
writings,  159. 

Nicaea  and  its  Council,  159,  160. 

Nineveh,  its  metropolitan,  158,  159; 
repentance  of  its  inhaoitants, 
169. 

Nisan,  the  time  of  birds,  176  ;  month 
of  the  Paschal  Lamb,  235 ; 
month  of  Christ's  Conception, 
252. 

Nisilis,  thrice  besieged,  120,  123, 137, 
139,  140,  141  n.,  144,  168,  171  sq., 
180 ;  was  taken  by  Sapor,  the 
Persian  King,  120,  123,  124,  139, 
140 ;  its  sieges  confused  in  the 
history,  139, 140,  141  n.,  144  ;  its 
Bishops,  120,  121,  139,  140,  151, 
186-7  ;  addressed  in  its  affliction 
171,  sq. ;  called  to  sincere  re- 
pentance, 171  sq.  ;  its  spiritual 
degradation,  174,  180 ;  its  sad 
condition,  177,  178,  180,  181  ; 
likened  to  Sodom,  178  ;  its  three 
lights,  180 ;  stands  upon  her 
river,  18  r. 

Nitrian  Valley  ascetics,  126  ;  visited 
by  Ephraim,  126 ;  its  monas- 
teries, 141  n.  ;  its  MSS.  collec- 
tion, 161. 

Noah,  167,  168,  210,  219,  224,  238 ; 
his  ark  and  its  teaching,  167, 
168  ;  in  Sheol,  219  ;  his  nakedness 
covered,  224  ;  longed  for  Jesus, 
225. 

Nonnus,  Orthodox  Bishop  at  Edes- 
sa, 159. 

Oil  and  its  teaching,  269. 
Onions  and  garlic,  for  food,  218. 

Palladius,  Historian,  121,  127  n.,  128, 

133- 

Palm  Sunday,  239  n. 

Papas,  the  Catholicus,  156,  160,  161. 

Paralytic,  send  to  be  cured,  131. 

Parisot,  Patr.  Syr.,  157  n. 

Paschal  Chronicle,  129,  140,  141. 

Patrons,  Demonstration  upon,  383 
sq. ;  place  and  duty,  383  sq. 

Paul,  his  conversion  at  Damascus, 
206,  316  sq.  ;  was  blinded  with 
the  glory,  316,  318,  319.  320  ; 
taught  by  jesus'  calling  him, 
321  ;  was  taught  by  hearing  and 
being  blinded,  321, 322. 

Paulinus,  disciple  of  Ephraim,  126. 

Pearl  brought  up  from  the  sea,  275  ; 
its  purity,  275, 393  ;  seven  liymns 
on,  293  ;  its  qualities  and  typo- 
graphy, 293  sq.  ;  has  beauty  by 
nature,  294 'n. 

Peleg,  224. 

People  are  responsible  for  many 
evils,  218. 

Persian  Sage,  a  name  of  Aphrahat, 
150  sq. ;  "  by  name  Pharhad," 
156. 

Peshitto,  its  value,  119,  128,  153,  162; 

Peter  (Simeon,  Simon),  191,  206. 
raised  a  woman  to  life,  208 ; 
crucified  head  downward,  212  ; 
cut  off  the  servant's  ear,  249, 
268 ;  in  connection  with  the 
Rock,  295 ;  was  a  type  of  the 
Christian",  298. 

Pesoes,  127,  142,  14^. 

Pharaoh  hardened  himself,  178, 
213,  248,  353. 


432 


EPHRAIM  SYRUS  AND  APHRAHAT. 


Pharisee  was  proved  the  greater 
sinner,  326,  340. 

Pharisees,  were  opposed  to  Christ, 
196,  203,  311,312,  313.  314  sq., 
323  ;  gave  praise  in  Christ,  259, 
314  ;  why  Jesus  associated  with 
them,  311,313  ;  misjudged  Jesus, 
311,  312,  313,  314,  323,  324,  325  ; 
entangled  in  their  curiosity,  313, 
314;  had  their  inner  thoughts 
revealed,  314,  323 ;  would  not 
believe,  322. 

Philoxenus  of  Mabug,  157  n. 

Phinehas,  the  zealous,  201. 

Pilate,  277. 

Poverty  belongs  to  the  monk,  334 
368  ;  God's  treasure,  334,  336, 
368. 

Prayer,  resorted  to,  172  sq.  ;  in  the 
soul,  334. 

Preachers,  selected  by  Jesus,  213. 

Priests,  the  three,  180,  182,  190  ;  as 
shining  lights,  193  ;  make  pro- 
pitiation, 193  ;  alhed  in  office  to 
the  kings,  193 ;  offer  to  the 
Father  the  Son  of  the  Father, 
260 ;  their  duty  and  privilege, 
193,  260,  269,  271,  273,  276,  285 ; 
were  anointed  under  the  Law, 
266,  273  ;  are  daysmen  of  the 
Lord,27r ;  are  daysmen  between 
two,  271  ;  are  cleansing  souls, 
281  ;  are  greater  than  John  Bap- 
tist, 282  ;  their  deterioration, 
301. 
Prophets  and  just  men  put  to 
death,  218  ;  may  have  had  days 
of  remembrance  in  the  East, 
231  n.  ;  prophesied  of  Christ, 
258,  299. 

Purity  in  the  whole  life,  332,  333. 

Queen  of  Sheba,  295. 

Rachel,  wife  of  Jacob,  239. 

Rahab  and  the  scarlet  thread,  224  ;  a 
type  of  Christ,  240,  299. 

Real,  as  distinguished  from  typical, 
231  n.  247. 

Rebekah  (Rebecca),  198,  239  ;  her 
desire  for  seed,  239. 

Recipients,  when  baptized,  274. 

Reeds,  used  in  Egypt  for  writing, 
300. 

Rehoboam,  187. 

Repentance,  its  importance,  170, 171, 
330  sq.  ;  unavailing  in  Sheol, 
216 ;  rejoiced  over  by  the 
angels,  273. 

Resurrection  of  the  dead,  homily 
upon,  375  sq. 

Resurrection  of  "the  body  197  sq., 
205,  215  sq.,  375 ;  against  the 
interests  of  Death,  197,  198,  200, 
205,  209,  210,  215,  217,  218,  375  ; 
was  prophesied,  202 ;  defies 
even  death,  210  ;  full  of  bless- 
ing, 210,  215,  217,375  ;  described 
by  Death,  215,  217 ;  its  seed 
sown  in  Adam,  216,  375  ;  some 
of  its  types,  217,  218,  219  ;  the 
day  of  Christ's  commemo- 
rated, 230  ;  Jesus  the,  236,  241. 

Theodoret,    Historian,    121,   131    n. 

140,  141. 
Theophanes,  Chronicles,  139,  141. 
Theotokos,  the   Nitrian  monastery 

of,  141  n. 


Thief  on  the  Cross,  296  ;  gained 
Paradise,  256. 

Thomas,  a  Cappadocian  Saint,  127. 

Thomas,  St.,  the  apostle,  131, 135  n., 
205  :  slain  in  India,  205. 

Tower  of  Babel,  224,  225 " 

Tree  of  Life,  224. 

Trinity,  the,  173,  190,  262,  270,  272, 
282  ;  the  Key  of  the,  180. 

True  One,  the,  223  ;  His  coming  ex- 
pected, 223,  224. 

Types  of  the  resurrection,  317. 

Ritual,  usages,  277. 

Romans,  counted  as  sons  of  Esau, 
358  n. 

Ruth,  as  a  type,  223,  240  ;  her  glean- 
ing, 241. 

Sabbath,  the  rest  of  God,  261,299  ;  a 
feast  for  the  land,  299. 

Sacrifices  discontinued,  213  ;  as  car- 
ried out  under  the  Law,  269, 
270. 

Sachau,  referred  to,  158  n. 

Sadducees,  201. 

Samaria,  its  teachings,  171,  173. 

Samson,  in  jealousy,  175  ;  named, 
210,  242  ;  that  lion's  whelp,  201, 
208  ;  his  riddle,  202,  298  ;  yoked 
to  the  mill,  208  ;  as  a  type,  298  ; 

Samuel  slew  Agag,  201  ;  the  pro- 
phet, 207,  218,  242. 

Sapor,   King  of    Persia,    120,   123 ; 

siege  and  capture  of  Nisibis,  120, 

.    123,  137,  141  ;    takes  Nisibis  by 

diverting   the    river,    137,    139, 

141  n. 

Sarah,  wife  of  Abraham,  188,  239. 

Satan  and  his  armies,  193,  200  ;  be- 
fore Jesus,  was  terrified,  193, 
240 ;  the  Evil  One,  104,  210,  212, 
213,218,219;  complams  about 
Jesus,  194,  195,  203,  205,  213  ;  dis- 
putes with  Death,  195,  199, 205, 
206,207,208,209,  210,  212;  his 
persistence,  though  bruised, 
199  ;  began  to  boast,  202  ;  deals 
with  spells  and  divinations,  334  ; 
works  by  patience,  204,  300 ; 
consoles  Death,  205  ;  mocked  by 
Death,  210  ;  is  cursed  by  Death, 
211,212;  wasamazedat  the  sin- 
ful woman's  correction,  212, 213; 
in  presence  of  the  crucifixion, 
213  ;  his  role  assumed  by  men, 
214 ;  laughs  at  the  mourners, 
210,  217 ;  the  fellow  of  Death, 
218 ;  strangled  the  little  ones, 
246  ;  was  worshipped  as  a  god, 
254;  cursed  Adam,  261  ;  is  the 
darkness  overcome  by  the  light, 
266  ;  is  subdued  in  baptism,  283; 
plotted  against  Jesus,  300  ;  was 
strangled  by  the  Truth,  299 ; 
prompted  the  making  of  the 
calf,  299  ;  the  prompter  of  evil, 
strife  and  such,  204,  261,  299,  300, 

333- 
Saul,  the  King,  2or,  203, 209,  211, 318; 

was  anointed,  270. 
Saul,  the  Apostle,  at  Damascus,  206, 

316,  319,  320,  321 ;  form  of  the 

call,  320,  321. 
Sealed,  the,  in  baptism,  273. 
Salt,  the  sweet,  of  the  Gentiles,  226  ; 

of  the   Christ,  245 ;  of  all  the 

faithful,  249  ;  of  the  body  and  of 

the  soul,  268  ;  the   sweet,  from 

Mary,  278. 


Seasons,  symbolical  of  Christ,  230. 
Seleucia,  the  Church  of,   157,   158, 

159- 
Semha,  247,  266. 
Sennacherib,  the  judgments  on,  194, 

353- 

Serpent,  lifted  up,  224  ;  trodden  un- 
der foot  by  Mary.  251,  26r,  282. 

Seth  shadowed  out  the  True  One, 
224  ;  in  Abel's  stead,224;  watched 
for  Jesus,  225. 

Seven,  the,  referring  to  the  .lEons, 
of  heresy,  130. 

Sheaf,  as  a  symbol  of  Christ,  230. 

Sheba,  queen  of,  295. 

Shem,  224. 

Shemuni,  the  son  of,  211. 

Sheol  robbed  by  Jesus,  198,  204,  205, 
208,  209,  217,  219,  268,  305,  306  ; 
hurt  by  Jesus'  miracles,  202,  204, 
306  ;  is  hated,  207  ;  is  full  of 
Sodomites,  Assyrians,  and  such, 
207  ;  is  filled  by  murderers,  214, 
215  ;  is  full  of  hope  in  the  resur- 
rection, 217,  219, 268  ;  the  mill  in 
Sheol,  217  ;  rest  in  Sheol,  217 
218,  219. 

Shepherds  at  Bethlehem,  237,  238  ; 
and  the  sheep,  238, 270. 

Siloam  pool,  276. 

Simeon,  the  Metaphrast,  121. 

Simeon,  the  aged,  234,  236,  327,  328. 

Simeon,  disciple  of  Ephraim,  126. 

Simeon,  of  Beth-Arsain,  159  n. 

Simon,  the  Pharisee,  311  sq.,  322. 

Sin,  as  seen  in  different  nations, 
299  ;  forgiven  by  Jesus,  313. 

Sin,  as  personified,  193,  210  ;  more 
to  be  considered  than  mourn- 
ing for  the  dead,  216  ;  forgiven 
in  baptism,  271  sq. 

Sinful  woman  corrected,  212, 310, 
311  ;  how  one  of  the  debtors, 
311,  312,  326;  how  well  Jesus 
knew  her,  311,  312  ;  her  dispute 
with  Satan,  338,  339 ;  her  at- 
tempts at  reformation,  337,  339  ; 
had  her  alabaster  box  of  oint- 
ment, 337  ;  homily  upon,  336  sq. 

Socrates,  Historian,  121, 131  n.  ;  his 
value  as  a  historian,  132. 

Sodom,  a  type  of  Nisibis,  178. 

Sodomites  in    judgment,   194,  224, 

393- 
Solomon,  a  builder  of  idol  altars, 

207,  211. 
Son  of  God  in  the  likeness  of  God, 

171 ;  as  seen  in  the  Pearl,  293, 

294;    His  Incarnation,  305  sq.; 

departed  from  being  with  Deity, 

305  ;  took  up   his  abode  in  the 

Virgin,  305  ;   convicted  idolatry 

of  falsehood,  308. 
Sozomen,  Historian,  122,  128,  131  n. 
Star,  the,  as  Christ,  256,  257,  258, 259, 

289. 
Slibiiim,  337. 

Sticks,  the  two  of  the  Cross,  212. 
Slavery  preferred  to  freedom,  246  n. 
Sloth  is   condemned  by  Death  and 

Satan,  209. 
Smith,  Dr.  Payne  Smith,  138. 
Stone,  as  a  figure  of  Christ,  296,  297, 

346,  347. 
Sun-worshippers,  177,  253. 
Sun  as  a  person,  193  ;  as  giving  more 

light  at    Christmas,  235    n.  ;  a 

type  of  Christ,  280. 
Syriac.  literature  and  its  character, 

119,  146;  history,  an  outline  of, 


INDEX  OF  SUBJECTS. 


433 


121  ;  writing  tends  towards  am- 
plification, 146  ;  hymns,  not  suit- 
able for  Greek  reproduction, 
148,  150  ;  their  vtrsihcation,  148, 
yo  ;  theology  had  its  centre  m 
Edessa,  159,  160  ;  MSS.  in  the 
Nitrian  monasteries,  161. 

Tatian's,  Diatessaron,  147 
Teraphim  of  Micah,  299. 
Thamar  (Tamar),  as  a  type,  223,  240, 
244.  24> 

Valens,  Emperor,  131,  132,142,  144, 

145 ;  persecuted  the  Edessenes, 

143,  144. 
Valentniian,  heresy,  159. 
Valesius,  an  authority  referred  to, 

141  n. 
Valgesh,  Bishop  of  Nisibis,  139, 140, 

141,  151,  187,   19Q,  191,   193  ;  his 

state,  141  n. 
Vine  and  Vineyard,  their  teaching, 

267. 
Virgin,  the,  198,  232,  239,  241,  242, 

244,  245,  250,  251,  252,  287,  288  ; 

brought    forth     Immanuel    in 


Bethlehem,    222,    242 ;    mother 

and  sister,  241 ;  addresses  the 

Babe,  244,   245 ;   conceived  by 

the  Spirit,  246. 
Virgins,  the  consecrated,  191,  368. 
Virginity  brought  forth,  232,  241  ;  of 

Eve,  and  her  shame,  246. 
Vision  given  to  the  solitary  about 

Ephraim,  125,  138  ;  others,  126, 

I3«. 

Wars,  homily  upon,  352  ;  the  result 

of  evil,  352. 
Water,  as  a  symbol  in  baptism,  230, 

271,  274,  276,  279 ;    its  spiritual 

power,   271,  272,   273,   274,  279 ; 

and  spirit  in  baptism,  274,  279. 
Wakefulness  for  objects,  good  and 

bad,  225. 
Wine,  its  use  and  teaching,  231, 230, 

232,  234,  245,  270. 
Winter,  a  symbol  of  Christ,  230. 
Wise  man's  watching,  226. 
Watching  for  various  reasons,  225, 

235 ;   righteous  or  unrighteous, 

226  ;  of  a  wise  man,  226. 
Watchers,  the,  172, 197,  218,  219, 225, 


230,  250,  251,  252,  255,  260,  266, 
278,  283,  289  ;  watches  for  Jesus, 
225,  260';  the  Angels,  225,  250, 
251,  255,  283,  289  ;  sang  a  new 
song    at    Christmas,    250,  260. 

Widows  son  raised,  204,  205,  218, 
244. 

Woman,  a  penitent  when  Basil 
died,  132. 

Woman,  who  was  a  sinner,  269, 
310,  311,  312,  313  sq.,  323.324; 
who  had  an  issue  of  blood,  310. 

Women,  Hebrew,  ate  their  chil- 
dren, 218. 

Worshippers  of  sun,  moon,  fire, 
men  and  images  253,  266. 

Wright,  Apocryphal  Acts,  149  n.,  124, 
155  n.,  157  ;  assistant  keeper  of 
the  British  Museum,  161. 

Zaccheus,  chief  of  extortioners,  213, 

326. 
Zacharias,  father  of  the  Baptist,  235, 

237. 
Zenobius,  disciple  of  Ephraim,  126, 

Zimn  and  Cozbi,  201. 
Zipporah,  244. 


0 


BWOINGSECT.     -.M3019BO 


r 


-imm>, 


.  ^  V-  V  CARREL  LOAH  ET 


NAMES 

m-m   t2092A 


BR 
60 

1890 
V.I3 


A  Select  library  of  Nicene  and 
post-Nicene  fathers  of  the 
Christian  Ghiirch. 

Second  ser. 


U 


mUl  M  i'iiJ^ 


»^